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perpetualburn

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PostSubject: Re: Family in our modern day & age Tue Jan 15, 2013 2:11 pm

Lyssa wrote:


Stormfront is not my kind of place; Skadi was.

Mystical? Hardly. That would be the KKK - and that would be Racism. By 'healthy exaltation', I mean something a little more than simply taking pride in your past glory, wallowing in the achievements of your past. Self-reverence means possessing that bearing, that spiri-TED disposition, the drive and the will to carry forward or extend those achievements in your actions and what goals and meaning you give your life through affirming your past.

I like that definition of self-reverence then... My issue with this sort of language which is more of a way to describe internal psychological states(which is fine), is when it's used to incite a feeling of supreme belonging and direction to a group of European people(not that you're doing that)... It's a cheap tactic of using real insightful language that only applies to a few, and trying to apply it to the many(which isn't to say that doing so doesn't have its own purpose)... Which is something that I've seen on all those "racialist" sites... even the more sophisticated ones like Skadi...
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PostSubject: Re: Family in our modern day & age Tue Jan 15, 2013 3:24 pm

European is only a designation describing a higher/lower degree of probability when trying to find a particular kind of mind.

Species is another.
There is no reason to assume that an ape on the level of an average man would not come about, but only that this is less unlikely.

A category offers an upper and lower limit, allowing for the exceptions to the rule.

Each sub-category in a string of them, enhances the probability range.

Mammal is a general term to which canine is a more focused designation.
German shepherd is a further focus.
Each sub-category makes the range of probability smaller.

Probabilities are based on experience (knowledge), or empiricism.

When someone tells me he owns a cat, I may not know the exact weight and height and intelligence tof the particular cat, but I have a general upper and lower limit.
If he then tells me what type of cat - a sub-category of it - then my ignorance is helped by focusing the upper and lower limits further.

If someone tells me he knows of a human...I have a general understanding of his overall qualities, without knowing anything specific about them.
If he then tells me this human is female then this focuses my knowledge...if he says she is black it is focused further.

With each bit of information my ignorance is informed, without escaping the possibility of an exception to a rule. But consciousness does not deal with exceptions but with rules...it orders using experiences, information, knowledge...the past.

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PostSubject: Re: Family in our modern day & age Tue Jan 15, 2013 8:51 pm

Laconian wrote:
I proudly announce that I bought a book. For 4 Euros including shipping. It's "Döbler - Die Germanen" (German title). It's a book about the ancient culture of the Germans. Partly encyclopedia. With pictures. (It arrived today! It's awesome!) And I want to thank Satyr and Lyssa for promoting this direction of thinking (Paganism)! I feel like I bought a soul. For a dumb unacademic idiot like me an understandable book on Paganism. And it has the same information on family, like the Numa Denis Fustel De Coulanges book, just from first looking in it. I will keep you posted, on what interesting I find in there. I like to go by original sources (but Edda and Nibelungen are just a bunch of stories and the cultural background must be guessed from the narration), because I kind of started to associate most academics with leftists. One has to distinguish historians though.

Gronbech is to the Germans what Coulanges is to the Greeks; if you are looking for "soul", its the book to read.
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The big question at the moment seems to me: WHAT IS CULTURE? Evola criticised this about Spengler, that he didn't define "Culture".

Culture is a unity of style. Every aspect of life's expressions by a people interlock organically. It is standard setting, and therefore it marks the height of "moral" corruption.
Knowledge and learning is inessential to culture, and is only merely cultivated-ness. Cultivatedness gives the semblance of a culture by organizing and juxtaposing and arranging things into a "workable" System. The bourgeoise intermediary or the fifth estate.
Civilization is the abstracted accumulation and mimetic proliferation of such Systemic "cultural" forms. It marks the height of "moral" peace, durability.

Civilization is Culture tamed; Culture is the breeding of a Civilization.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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Lyssa
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PostSubject: Re: Family in our modern day & age Tue Jan 15, 2013 8:52 pm

Satyr wrote:
European is only a designation describing a higher/lower degree of probability when trying to find a particular kind of mind.

This designation emerges autochthonically through a people's culture, yes?

What made the Greeks segregate the Barbarians from them as an Other, if not the ancestral customs, the hearth-laws and a common pagan world-view.

And then what one defines as 'Race' itself is a cultural designation, its expression.
The "Human Race" is the expression of a decadent 'humanity', a sick people.

So Race is the pulse or rhythm of a culture's health; where health means a self-organizing harmony.




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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Family in our modern day & age Sun Mar 10, 2013 8:14 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Family in our modern day & age Mon Apr 13, 2015 6:15 pm

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They look like a new boy band... but it's the world's first THREE-WAY same-sex marriage: Gay Thai men tie the knot in 'fairytale ceremony'


  • Three men have tied the knot in world's first three-way same-sex marriage

  • Gay Thai men Joke, Bell and Art took the plunge on Valentine's Day
  • The trio wed under Buddhist law due to Thailand's marriage restrictions
  • Bell said: 'We believe many people do understand and accept our choice'



Three gay men from Thailand have tied the knot in what is thought to be the world's first three-way same-sex marriage.

Happy newlyweds Joke, 29, Bell, 21 and Art, 26, took the plunge on Valentine's Day after exchanging their vows in a fairy-tale ceremony at their home in Uthai Thani Province, Thailand.

The three blushing grooms are thought to be the world's only wedded male threesome and have since become internet sensations after photos from their big day went viral.




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Bell, Art and Joke pictured together after tying the knot in the world's first three-way same-sex marriage


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The newlyweds took the plunge on Valentines Day when they exchanged vows in Uthai Thani, Thailand


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The trio consummated their love under Buddhist law in the ceremony as same-sex marriages are not recognised as legitimate under Thai law


In what they described as the happiest day of their lives, the three men were suited and booted for the ceremony in which they exchanged rings after walking down the aisle.

Bell, From Phitsanulok Province, said: 'I think we are first three-way same sex males to have a wedding, possibly in the world.




'Some people may not agree and are probably amazed by our decision, but we believe many people do understand and accept our choice. Love is love, after all.'

Although same-sex marriages are not recognised as legitimate under Thai law, the trio were able to consummate their love under Buddhist law in the symbolic ceremony.

Art, from Chiang Mai Province, met Joke, from Uthai Thani Province, through business and started a relationship after realising their love for each other while working closely together in 2010.

Both men knew they were gay before they met and have been living together for the past five years.

Meanwhile Bell, who was studying management at Phitsanuloke University, frequently met the couple at parties before the three men realised they all started to have feelings for each other.

But after Bell was hospitalised with a congenital disease, the threesome became inseparable leading Joke and Art to propose the idea of a three-way marriage.

The only condition was that Joke and Art must ask Bell's parents for his hand in marriage.

Art said: 'When Bell was in hospital, it became clear that we all had a lot of feelings for each other.




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The newlyweds pose for a photograph on their wedding day after falling in love during their time at university


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Pictured from left to right, Joke, Art and Bell said many people accepted and understood their situation


'We thought what better way to show our love for each other by getting married.

'It might seem strange to some, but many people understand our bond and the reasons we got married.

In Thailand, same-sex unions are not legally binding, and lesbian, gay, bisexual, and transgender (LGBT) persons may face legal challenges on their sexual freedoms as same-sex couples are still frowned upon.

However, more LGBT rights are applicable than ever before in the country, one of the most tolerant countries in Asia, with religious groups declaring their support for civil marriages between gay and lesbian couples.

Joke, Bell and Art were joined together under Buddhist Law in a ceremony that was not legally registered.

The ceremony included the traditional exchange of vows in which the trio declared their love for each other, and in doing so, agreed to share their home and responsibilities.




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The three men believe same-sex marriages are just as valid as any other legally sanctioned ceremony


According to Joke, same-sex marriages are just as valid as any legally sanctioned ceremony and are treated as such.

He said: 'Now Thai society has a better understanding of sexual orientation as many same-sex weddings appear on TV, newspapers and social media, we feel more accepted and able to come out.

'But I don't believe the world has ever seen three men marry before, this is something new.

'Most people all around us can accept that and many people have given us their blessing.

'We love each other and live together like brothers; hopefully this is something the world can understand in the 21st century.'

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Family in our modern day & age Sat Jun 06, 2015 4:45 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: family Sat Oct 10, 2015 10:48 am

The modern being is making up for lost Labor time, combined with lost time the being has become dead. Kicking up dust has brought a harsh sting to the eyes that the being can no longer withstand. It's time to fight he whispers to himself, no more will I take this. No more will I allow the world to defeat me.

The labor focus is a sigh of a submissive trait, of course the same trait that lead the being into such a state in the first place. The increasing lack of value the deeper the demand, translated into a need where the being can no longer trust himself to satisfy himself within himself given the knowledge of his previous self.. so he ventures out into the world bowing and swinging punches at the same time. The hardly working hard worker where the frightening depths of discontentment shows it's head in what ever the being chooses to do.

The type of boy who is born to a single mother only to have his father return to the household ten years later, it takes the boy a little while to adjust, but never truly does..then the being grows to be an adult boy drawn between two worlds ..work time and play time...such troublesome thoughts brings out the female within him...a petty little girl who wants to taste the sweetness of the cake but don't want the icing to stick to her fingers. A child who is use to being the man of the house where he is naturally born into a value of all value....until he goes outside where the values are split, where the social value is only derived by acknowledging the master..and where the females don't contain the same delicate sympathetic touch his mother has..

how then will the boy survive?

Will the boy convince himself of his own survival ability by the transportive nature of his living conditions?

Will the boy convince himself that lost Labor time can be made up for by the rushed overly detailed work his labor has produced?

Where will the boy walk away if there is no other way to walk?

The family house begins to be constructed internally...where the symbols on the walls becomes the father he never had..

A new master ..who gives him everything for free...

Especially love...
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PostSubject: Re: Family in our modern day & age Thu Oct 15, 2015 2:41 pm

Amae and Hikikomori as the other tangent of the kawaii culture.

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"The Anatomy of Dependence (甘えの構造 Amae no kōzō?) is a non-fiction book written by Japanese psychoanalyst Takeo Doi, discussing at length Doi's concept of amae, which he describes as a uniquely Japanese need to be in good favor with, and be able to depend on, the people around oneself. He likens this to behaving childishly in the assumption that parents will indulge you (Doi 2001:16), and claims that the ideal relationship is that of the parent-child, and all other relationships should strive for this degree of closeness (Doi 2001:39).

Amae (甘え) is the nominal form of the verb amaeru, which Doi uses to describe the behavior of a person attempting to induce an authority figure, such as a parent, spouse, teacher, or supervisor, to take care of him. The word is rarely used of oneself, but rather is applied descriptively to the behavior of other people. The person who is carrying out amae may beg or plead, or alternatively act selfishly while secure in the knowledge that the caregiver will indulge him. The behavior of children towards their parents is perhaps the most common example of amae, but Doi argued that child-rearing practices in the Western world seek to stop this kind of dependence, whereas in Japan it persists into adulthood in all kinds of social relationships.

Doi developed this idea to explain and describe many kinds of Japanese behavior. However, Doi states that while amae is not just a Japanese phenomenon, the Japanese are the only people known to have an extensive vocabulary for describing it. The reason for this is that amae is a major factor in Japanese interaction and customs. Doi argues that nonverbal empathic guesswork (sasshi 察し), a fondness for unanimous agreement in decision-making, the ambiguity and hesitation of self-expres​sion(enryo 遠慮), and the tatemae–honne dynamics are communicative manifestations of the amae psychology of Japanese people.

Doi translates amaeru as "to depend and presume upon another's benevolence." It indicates, for Doi, "helplessness and the desire to be loved." Amaeru can also be defined as "to wish to be loved", and denotes dependency needs. Amae is, in essence, a request for indulgence of one's perceived needs.

Doi says,

"The psychological prototype of 'amae' lies in the psychology of the infant in its relationship to its mother; not a newborn infant, but an infant who has already realised that its mother exists independently of itself ... [A]s its mind develops it gradually realises that itself and its mother are independent existences, and comes to feel the mother as something indispensable to itself, it is the craving for close contact thus developed that constitutes, one might say, amae."[2]

According to Doi and others, in Japan the kind of relationship based on this prototype provides a model of human relationships in general, especially (though not exclusively) when one person is senior to another. As another writer puts it:

"He may be your father or your older brother or sister ... But he may just as well be your section head at the office, the leader of your local political faction, or simply a fellow struggler down life's byways who happened to be one or two years ahead of you at school or the university. The amae syndrome is pervasive in Japanese life."

Amae may also be used to describe the behavior of a husband who comes home drunk and depends on his wife to get him ready for bed. In Japan, amae does have a connotation of immaturity, but it is also recognized as a key ingredient in loving relationships, perhaps more so than the notions of romance so common in the West."

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"Hikikomori: Adolescence without End, is the English translation of a book that became a best seller when it was published in Japan in 1998, raising public awareness of the social problem of “withdrawal” that is estimated to involve hundreds of thousands of mostly male Japanese adolescents and young adults. In considering whether hikikomori is a mental illness, Saito asks us to exercise caution in labeling it as pathological, emphasizing that it is not an illness or typology. He calls it a particular state that develops in conjunction with certain environmental factors and arises in response to perceived setbacks on the path to emotional maturity and independence. While acknowledging that as period of withdrawal lengthens the likelihood of developing various pathologies grows, Saito also asserts that from his clinical experience, many individuals can benefit from improved communication with family and the outside world."

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"Hikikomori is a label, coined by Tokyo Psychologist Saito Tamaki (Saito 1998), which describes an increasing trend of acute social withdrawal amongst youths in Japanese society. Hikikomori emerged into public awareness as a social problem in Japan between the years 1999 and 2000, when a spree of shocking youth crimes were linked to the hikikomori phenomenon by the media (Lyons, 2001; Ogino, 2004, p.120; BBC, 2000b): “(s)ome of those accused in the crime spree--including the bus hijacker and a man who kidnapped a girl and held her captive for 10 years--have been identified as hikikomori.” (Larimer, 2000). Hikikomori were characterized as Japanese youth, primarily male, who shut out contact with society by hiding within their parents’ homes for months or even years at a time. In the process, hikikomori become truants, failing out of school and work through their long absences from the outside world (Lyons, 2001; Ogino, 2004, p.120).

Japanese families who can afford to support hikikomori children in the home for months or years at a time are those with middle-class resources (Kudo, 2001). Further, once a hikikomori youth has dropped out of the mainstream education track due to long absences, the preparation necessary to study and pass the college entrance exams becomes a difficult and stressful hurdle. For this hikikomori youth, there are few second chances in the mainstream Japanese system for a middle-class career (Rohlen, 1992).

In response to the hikikomori issue, "(t)he Japanese Ministry of Health, Labor, and Welfare organized a research group in June 2000 immediately after a murder case" (Ogino, 2004, p.121). This governmental group established an operational definition for hikikomori that is still used in the identification and treatment of hikikomori youth. This definition has four criteria: (1) individual circumstances for the cause of withdrawal are disregarded, (2) it focuses on the "state in which people are retreating into their living spaces and withdrawing from social activities, for example school or work", (3) hikikomori do not have a mental illness or mental retardation- 'hikikomori' is not a name for a disease but a label for the act of acute social withdrawal and, (4) "the period of withdrawal is six months or more". The research group surveyed Japanese health centers throughout the country in 2003 and yielded 14,069 cases that fit their operational framework for ‘hikikomori’. Of the respondents, 76.4% were males, their average age was 26.7 years old, and 50% had been suffering as hikikomori for over five years (Ogino, 2004, p.121).

When a young boy drops out of school, refuses to work, sleeps during the day or remains hidden in his room, some alarmed parents eventually identify their child as a hikikomori and seek outside intervention for their child (Kudo, 2001). These young males might be considered broken boys in the sense that the shrink from normal male behaviors- such as being active, going outdoors, rough-housing with other boys, playing competitive games, and doing sports. Hidden in their rooms, they fail to mature into normal male adolescents. Hikikomori are at risk of becoming severely damaged men later in life as single, economically dependent, and reclusive misfits. The Takeyama staff believe that parents with hikikomori in their homes become locked into a negative parent-son dynamic that further reinforces hikikomori behaviors…"

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"Hikikomori noun, 1. a near-total social withdrawal on the part of some Japanese young people, chiefly teenage boys and young men [emphasis mine]: "Linked to the upsurge in child violence is the phenomenon of hikikomori . . . in which young people sever contact as far as possible with the outside world" (Scotland on Sunday). 2. a young Japanese who has chosen such a withdrawal: "'I didn't want anyone to see me, and I didn't want to see anyone,' says a hikikomori, 23, who finally came out of his reclusive world a year ago." (Time) (The Atlantic Online, December 2000)

Some Western observers were quick to point out the 'utility' of the term hikikomori by those in positions of power in Japanese society and cynically questioned motivations for its usage as,

"Hikikomori man could have been tailor-made for a government needing an official label, and a ravenous press seeking a human face for a national ennui. Cameras rolled,Web sites were made and printing presses went hyperactive, churning out almost 30 related books in the past three years."(Benjamin Secher, 2002)

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"Freud famously described twentieth-century ‘man’ as a ‘kind of prosthetic God’, suggesting simultaneously that there was something hyperbolic and deficient about the technologically- enhanced, pre-eminently Western creature that sought to dominate and control its world. Freud noted that, as magnificent as they were, man’s auxiliary organs ‘have not grown on him and they still give him much trouble at times’ with the result that ‘present-day man does not feel happy in his Godlike character.8 Indeed, Freud’s point, throughout his book, is to argue that the phantasmatic investment in the power of prosthetics, the objects and tools that found his civilization and enable him to transcend his given reality, simply exacerbate the sense of deficiency from which the fantasy of transcendence derived. Here, Freud not only anticipates the post-human idea that man is a hybrid, prosthetic creature but that this hybridity is experienced as a problem that is inseparable from the problem of sexual difference and the desire for continuity (with God, Woman or Nature) that is felt to be lacking.

In Beyond the Pleasure Principle, Freud goes further, speculating about external forces, most notably the death drive, that pre-exist and transcend humanity even as they provide the immanent principles of binding and unbinding, that only have meaning, as ‘life’ and ‘death’, for speaking beings. Perhaps it is time to speculate on the fate of a psyche whose drives are produced by a range of different modes of symbolization bound up in anorganic assemblages in various forms of individuated units whose defining principle is not primarily speech, or even language.

In this essay I look at three areas that illustrate a particular modality of neoliberal post-human individuation — computer games, management discourse and so-called intelligent techno and music video — that are still comprehensible within a psychoanalytic framework, but that may also provide an opportunity to speculate on the psyche not just of speaking beings but of networked, textual ones as well. I will suggest, as a beginning, that other systems of symbolization — code, numbers, music — have their own unconscious effects. It will be on the basis of the latter especially, music, that I will propose the existence of an audio unconscious as opposed to, or in conjunction with, the one supposed to be structured like a language, as a means for psychoanalysis to address the challenge of post-human individuation in an age where speech and language generally have a diminished role.

The post-human psychic structure that I consider, however, is not a more sophisticated upgrade, a kind of technologically-enhanced master of information, but on the contrary a highly reduced proto- subject supposed to be stripped down to its basic instincts and processes as an effect of two currently dominant discourses: neoliberal governance and neuroscience
…."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Family in our modern day & age Thu Oct 15, 2015 4:00 pm

Maybe this can fit in here:
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PostSubject: Re: Family in our modern day & age Sat Jan 23, 2016 9:17 pm

In order to have a child, both the father and the mother would have to consent to taking care of it. If one of them doesn't, the child would be aborted. This would ensure that there are no motherless/fatherless children who grow up without proper feminine/masculine nurturing, and that nobody else is forced to pay for the mistakes of others through welfare. The mother and the father wouldn't need to be married, or even in a relationship, but they would need to consent to take care of the child. This also has an additional benefit of reducing the chances that the dumb douchebags and whores will breed.
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PostSubject: Family and Games. Sun Jan 24, 2016 12:28 pm

Without family, we are without board games. And without board games, what is there to living?

Board-gameliness is next to godliness.
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PostSubject: Re: Family in our modern day & age Thu May 26, 2016 1:18 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Family in our modern day & age Sat Jun 11, 2016 6:30 pm

After that very family bonding event, maybe he can take his family out to this place so they can..well, eat!

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