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Morten Lindberg sets new standards for recording and the delivery of high resolution audio to music lovers. Horus and now Hapi, are key elements of the Pyramix DXD recording system used by 2L. Read about this and other innovations that result in 9.1 Auro 3D recordings.
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domain: artistic


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Make your own Apron | Learn to Sew!
Craft With the Experts
Once you know the basics of sewing, you can sew almost anything! In this class, you’ll leave with your very own apron, that you made with the guidance of our expert seamstress, Merilyn.
Friday March 29, 10.30am-12.30pm
Morning tea will be provided.
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Not asking about the DSM diagnosis but more from personal experience.
For me, I often feel low, I often feel down.
But these are completely different from feeling depressed.
I may (mis)use the word “I feel depressed” for all of my low moods, but depression
for me is a totally different thing.
It’s not on a spectrum like stress is like for me.
When I am depressed, I have this “end of the world” feeling that my words just cannot describe sufficiently.
For me, it’s not exactly suicidal thoughts.
I notice this peculiar feeling of depression when i am not depressed.
That depression is more than the verbal descriptions I see on the diagnostic criteria.
Maybe this is because it has a lot to do with my spiritual health and things like hope.

domain: psychology


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Feb 23, 2004[prev in list] [next in list] [prev in thread] [next in thread] List: llvm-commits Subject: [llvm-commits] CVS: llvm/test/Programs/MultiSource/Benchmarks/MallocBench


Jim Naughton is the former canon for communications and advancement for the Episcopal Diocese of Washington and the founder of the Web site Episcopal Café, which he edited from 2007-14.
A veteran journalist, he has worked for The New York Times, The New York Daily News, and The Washington Post. His free-lance writing has appeared in publications and Web sites as disparate as Slate, ESPN the Magazine and the Guardian. He examined the financial aspects of recent controversies in the Episcopal Church in his article: “Following the Money: Donors and Activists on the Anglican Right.”
Jim has written three books, including “My Brother Stealing Second,” a novel for young adults, and a profile of a Catholic parish at odds with the Vatican.
He holds a B.A. in Journalism and American Studies and an M.A. in American history from Syracuse University.


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How to Reach Karad
How to reach Karad by Air
Karad has its own Domestic Airport named as Karad Airport which is well connected to a spectrum of cities in the country. The second nearest International Airport is Pune International Airport, roughly 178 Kms from Karad. Pune International Airport is well connected to major cities like Ahmedabad, Bangalore, Chennai, Delhi, Hyderabad, Kolkata and Nagpur through Air India, Air India Express, Indigo, Jet Airways and Spice Jet.
How to reach Karad by Rail
Karad has its own Railway Station named as Karad Railway Station which is connected to the major cities of Maharashtra. It is situated on the major Mumbai-Kolhapur railway line and is linked with the cities like Mumbai, Bangalore, Mysore, Sangli, Chennai, Ahmadabad and Kolhapur through Jodhpur Express, Gandhidham Express, Mahalaxmi Express and Poorna Express.
How to reach Karad by Road
Karad is 31 Kms from Islampur, 54 Kms from Satara, 75 Kms from Kolhapur, 164 Kms from Pune, 179 Kms from Belgaum, 275 Kms from Hubli, 310 Kms from Mumbai and is connected through Maharashtra State Road Transport Corporation (MSRTC) and some private travel services.
Best SeasonWinter, October to March
LANGUAGESHindi and Marathi

domain: geography


text:
Mental Illness does not exist. It was invented for two reasons: to control unruly and bothersome people, and to provide a justification for irresponsible behaviour. As Thomas Szasz argued, we no longer speak of arrogance, conceit, selfishness, boredom and so on, but sociopathy, narcissism, schizophrenia and attention deficit disorder. We do this to justify incarceration of undesirables and to pass the buck of our fears and cravings onto a phantom physical cause.
The fundamental fraudulence of the psychiatry industry does not mean there is no need for therapy and for help with our emotional problems, or that the problems themselves are inventions: they are often terrifyingly real. What it means is that the institutionalisation and medicalisation of our social and moral problems is a racket and those who willingly fall for it are handing their responsibility and autonomy over to a secular priesthood which cannot even perceive what ails us, let alone treat it.
SOME PRELIMINARY CONSIDERATIONS
‘I see you don’t like doctors,’ I said, noticing a peculiarly malevolent tone in his voice whenever he alluded to them.
‘It is not a case of liking or disliking. They have ruined my life as they have ruined and are ruining the lives of thousands and hundreds of thousands of human beings, and I cannot help connecting the effect with the cause… Today one can no longer say: “You are not living rightly, live better.” One can’t say that, either to oneself or to anyone else. If you live a bad life, it is caused by the abnormal functioning of your nerves. So you must go to them, and they will prescribe eight penn’orth of medicine from a chemist, which you must take! You get still worse: then more medicine and the doctor again. An excellent trick!’
The Kreutzer Sonata, Leo Tolstoy
Formerly, people were duped by quacks because they believed in their fake cures; now, they are duped by them because they believe in their fake illnesses… Mental illness is not a disease, whose nature is being elucidated by science; it is rather a myth, fabricated by psychiatrists for reasons of professional advancement and endorsed by society because it sanctions easy solutions for problem people… demythologizing psychiatry would undermine and destroy psychiatry as a medical speciality just as surely as the demythologizing of the Eucharist would undermine and destroy Roman Catholicism as a religion.
A Word to the Wise / The Myth of Mental Illness / Schizophrenia, Thomas Szasz
Gaining acceptance into graduate school or medical school and achieving a PhD or MD and becoming a psychologist or psychiatrist means jumping through many hoops, all of which require much behavioral and attentional compliance with authorities, even those authorities one lacks respect for. The selection and socialization of mental health professionals tends to breed out many anti-authoritarians. Degrees and credentials are primarily badges of compliance. Those with extended schooling have lived for many years in a world where one routinely conforms to the demands of authorities. Thus for many MDs and PhDs, people different from them who reject this attentional and behavioral compliance appear to be from another world—a diagnosable one.
How Anti-Authoritarianism is Deemed a Mental Illness, Bruce Levine
‘The view that many well-established theoretical positions in psychology cannot be as widely generalized as their authors assume was given a boost by a carefully argued paper published in 2010. Joe Henrich and colleagues challenged the very foundations of the discipline in arguing that psychologists fail to account for the influence of culture or nurture on human behavior. From a large-scale survey they determined that the vast majority of research in psychology is carried out with citizens – especially college students – of Western, Educated, Industrialized, Rich, Democracies (WEIRD). They note that, where comparative data are available “people in [WEIRD] societies consistently occupy the extreme end of the … distribution [making them] one of the worst subpopulations one could study for generalizing about Homo sapiens” (Henrich et al. 2010: 63, 65, 79)’.
The Anthropology of Childhood, David F. Lancy
‘It turns out that those who adopted the biomedical and genetic beliefs about mental illness were most often those who wanted less contact with the mentally ill or thought of them as dangerous and unpredictable.’
Crazy Like Us, Ethan Watters
‘The presence or absence of mental health is above all a social indicator and therefore requires social, as well as individual, solutions.’
The World Health Organisation
‘Emotional suffering is very real, and the vast majority of people [in the expanding mental-health professions] sincerely wish to help those suffering. But are they really the experts they claim to be? Is our society justified in granting them special status and paying them from common funds? Are they better therapists than minimally trained people who may share their knowledge of behavioural techniques or empathetic understanding of others? Does possessing a license imply that they are using scientifically sound methods in treating people or providing an ‘expert opinion’? Should their opinions be recognised in our courts as having any more validity than the opinions of anyone else?
There is by now an impressive body of research evidence indicating that the answer to these questions is no.’
House of Cards, Robyn Dawes
THE PSYCHOCRAT: MANUFACTURER OF MENTAL ILLNESS
Not that you need Dawes’ research evidence to recognise the fraudulence and unmerited prestige of mental health professionals, psychologists and psychotherapists — i.e. psychocrats;
I mention questions of sanity, but in fact the psychocrat almost never uses the word. Wilhelm Reich, Arthur Maslow, Erich Fromm and even [the deeply authoritarian] RD Laing1 talked meaningfully of psychological truth, but the general assumption since Freud, largely unspoken, is that sanity, if it can be mentioned at all, equals ‘adjustment’ to the ‘norm’, i.e. to a universal state of alienation and confinement which is defined2 as ‘reality’, ‘society’ or, in Freud’s words, ‘ordinary unhappiness’.
The ‘reality’ that psychocrats refer to actively rewards psychopathic behaviour, schizoid attitudes, ocd obsessions, profound anxiety and malingering on an epic scale. We are trained from birth, through school and work, to systematically ignore ‘metacommunication’ (tone of voice, body-language, etc), devalue the context, suppress consciousness (along with all its creative, generous, unpredictable instincts), deform ourselves to fit in warped institutional structures (aka ‘domestication’) and invent mythical demons to avoid facing up to the actual (as opposed to the virtual) reality of life. Those successfully trained are, ipso facto, mad: but they are only permitted a certain, socially optimum, level of madness — as soon as cruelty, bizarre literalness, compulsive cravings and terror of living reach the point where someone can no longer, or no longer wishes to keep ‘reality’ functioning (which more or less amounts to make money) then he or she is deemed [or claims] to
be possessed by the devil have ‘a mental illness’.
As Thomas S. Szasz argued, from every conceivable angle for over fifty years, there is no such thing as mental illness. This, he pointed out, is not a statement of scientifically verifiable fact any more than ‘there is no such thing as social illness’ is, or even ‘there is no such thing as conceptual disease’. Illness and disease are physical alterations of cells, organs and tissues. A genuine disease can be physically detected — discovered in autopsy for example. It cannot be voted into existence by members of the American Psychiatric Association (APA).
The APA publishes the Diagnostic and Statistical Manual of Mental Disorders, or DSM, upon which all Western definitions of mental illness are based. The DSM is written by a committee of authors [many of] who are paid by the pharmaceutical industry to invent new illnesses, in order to expand the market for therapies and narcotics. This is the primary reason why mental ‘illnesses’ are created, but the myth serves two other critical purposes. The second purpose is that medicalised problems absolve people of the burden of free will and responsibility by blaming their disturbances, manias, unhappiness, fears and annoyances on an imaginary ‘illness’. These troubled malingerers, unwilling to take responsibility themselves for their problems, seek out and find members of a medical profession (aka psychiatric doctors) unwilling to allow others to take responsibility for their problems. Malingerers and doctors then come together in a classic game of what I call sanifection, or the client–therapist game; in which one partner (the ‘client’) habitually lies, fake, drifts, through convenience into ‘mental illness’, etc. and the other player (the ‘therapist’) habitually accepts the lie, in order for both parties to communicate the implicit message; ‘security and mutual dependency are more important to us than the uncertainty of the honesty we both secretly crave’. Psychocratic diagnosis is thus a covert agreement; either, in this case, between the psychocrat and the malingerer, who will not take responsibility for himself, or else between the psychocrat and society, which will not take responsibility for others.
The third reason then, that mental illness exists, is that it provides the state medical and drug industry (pharmacratic authority) with a reason to lock up or profitably medicalise scapegoats (Jews, homosexuals and recalcitrant women in the past, those with drug-addiction, ‘schizophrenia’ and anti-authoritarian attitudes today and the offensive, the unemployed and the non-consumer tomorrow). As Szasz points out; in the Theological State, religious authority claims control over the soul of men and women, and those who wish to assert autonomy are persecuted as heretics, in the Communist State state authority claims control over land, labour, surplus and so on, and those who wish to assert control over their own (or their community’s) resources are persecuted as capitalists, and in the [capitalist] Therapeutic State,3 pharmacratic authority claims control over the drugs, medical care, health and ‘rational attitude’ of the citizen, and those who wish to assert control over their own bodies, minds, drug-use or medical care are persecuted as lawbreakers and patients.
Malingering patients, medical authority and state / corporate power all therefore depend on the illusion of mental illness. Malingerers (which includes those who do mental illness through apathy, capitalist anxiety and so on) who wish to avoid a difficult life, who want to short-cut years of striving and get easy ‘self-esteem’ via hits of attention from troubled parents and institutional care; who need a medical excuse to avoid the challenges of love, the reality of nature or the demands of conscience; or who wish to trade prison for hospitalisation (or have it traded for them4) can, with official ratification of course, discover they have a ‘mental illness’. On the other hand, parents who do not love their children — who thereby create unlovable misfits — elites who are threatened by criticism (or by youth), citizens annoyed by troublesome neighbours and the extensive and massively powerful mental health profession all need patients to exist, which is to say they need a ‘rational and objective’ scientific justification to forcibly tranquilise or imprison troublesome people (for their own good). This justification is ‘illness’.
The myth of mental illness does not, however, mean malingering is conscious, nor that people invent their problems (it is the disease they are inventing), nor that people aren’t driven out of their wits by an insane world. Human beings are deeply troubled, overwhelmed with unhappiness and confusion, plagued with obsessive thoughts, terrified of life and pathologically restless — in a word, insane. We are born into an insane world and by the time we are fifteen years old we all have fears, cravings and emotional obsessions that it takes an entire lifetime to face up to and overcome. Nor does it mean that this insanity might not somehow result in deformation of the structure of the brain, just as constantly sitting down deforms the spine. We would rightly look askance at a video-game addict describing his bad back, fatigue and Carpal tunnel syndrome as ‘illnesses’. Nor does it mean that there isn’t a place in life for genuine therapy, advice or counselling; we all need guidance and love and there are people in the world who are very good at giving it5 . What it does mean — and the difference is crucial — is that there is no physical (or genetic) cause of these problems. Your problems are, first of all, yours and, at one remove, those of the society around you. Blaming ‘illness’ for your moral, emotional or social problems is no different to blaming the devil for them.
There is no need to provide evidence for this, for the claim that ‘mental illness’ does not exist, any more than there is to provide evidence that ‘dream illness’ does not exist. The supposed existence of physiological ‘mental illness’ (the religious belief, for example, that it shows up on a brain scan) has nothing to do with evidence; it is a category error — a massive and fraudulent one. If concrete evidence ever were discovered, beyond the usual chimerical (epigenetic-ignoring) ‘genetic markers’, it would cease to be a ‘mental illness’. It would become a physical illness, like syphilis (which causes mental problems) or Alzheimer’s disease.
Or, to look at the problem from another angle, mental illness is judged from its symptoms. Psychiatrists diagnose Mr Smith with depression because he can’t get out of bed, doesn’t smile, says he feels miserable, etc. And what causes these symptoms? Depression! The corrupt circularity of this rhetorical slight-of-hand is not not lost on a few outsiders, such as Marino Pérez-Álvarez who uncovered the fraudulence of the ADHD diagnosis, or A. Marcia Angell, former director of New England Journal of Medicine;
If nearly all physicians agreed that freckles were a sign of cancer, the diagnosis would be ‘reliable,’ but not valid. The problem with the DSM is that in all of its editions, it has simply reﬂected the opinions of its writers.
In the 1970s the APA published, by committee, a list of nine ‘symptoms’ that depressed patients exhibited. These included things like low mood, lack of interest in ordinary pleasures and so on. Anyone with all the symptoms had the depression ‘illness’. Doctors soon discovered however that people who were grieving exhibited all these symptoms, so the APA created an exception for grief. Critics then pointed out that if the ‘illness’ of depression was a result of losing a person, then why not losing a home, or your good name, or a reason to live, or something even more subtle and profound? The APA responded by… you guessed it… including grief as a mental illness. Yep; if you’ve lost someone in the US you can be diagnosed as mentally ill.6
The foundational fraudulence of the psychiatric medical profession, their nexus of fantasy diseases and their ingrained hostility to social and personal responsibility for mental problems, is, unsurprisingly, vehemently rejected by members of the psychiatric medical profession — who have the semmelweis reflex built in from college.7 It is also rejected by the entire professional middle class and ruling elite, which intuitively understands a) the importance of defending one’s self and one’s class against all forms of criticism with sophisticated forms of special pleading (‘I’m a woman / black / Asperger’s / dyslexic / a dwarf / bald — therefore you can never understand — or, consequently, criticise me’) b) the notion of ‘fitting in’ and c) the key role that the idea ‘mental illness is an illness like any other’ plays in domesticating, institutionalising and tranquillising troublesome non-conformists. Take a look at professional journalism, for example, and see what the attitude there is to mental illness. Or at the teaching profession. Or at management and politics. There is no place in the ideology of authority for the idea that ‘ill’ people (neurotic, psychotic, disordered, dysfunctional, etc.) might, actually, be ‘bad’ people (selfish, obsessive, exploitative, annoying, lazy and so on), or for the idea that insanity flourishes in profoundly unnatural, mediated, iniquitous and inequitable societies, or that ‘therapy’ (like ‘aid’) is a euphemism for tranquillising undesirables, or that the biomedical model of mental illness is inherently stigmatising, or that ‘therapists’ have a vested interest in ignoring malingering, or that those afflicted by personal problems might have the power to sort their lives out themselves, or amongst themselves — through individual moral and collective political (rather than pharmaceutical or institutional) interventions. All such ideas strike at the phantom source of professional or elite legitimacy, and so can never be seriously officially considered.
You don’t need to be insane to grasp this, or to know anyone full-on schizophrenic, neurotic, manic-depressive or what have you. Just look at how ordinary people talk about and handle each other’s phobias. ‘I’ve got a phobia,’ we say. But what does this mean to have a phobia? Where is this thing you have? Nowhere8 — like your love of figs or distrust of management or consciousness itself. If ‘phobias’ can be spoken of as things that we have (and they can) it is as a metaphor. To speak and act, as many people do, as if this phobia is an actual, physical lesion, bacteria or scorpion wrapped around the brain-stem causing palpitations whenever you get locked in a cupboard is like saying ‘I’ve just caught a dose of disgust off the television’ or ‘I can’t make love tonight because I’ve wounded my interest in your tits’ or ‘consciousness is an emergent phenomena of brain activity’ or ‘I have schizophrenia’.
POWER DETERMINES REALITY
Szasz, in Schizophrenia, points out that doctors, like all priests, have their holy symbols (the MD degree), rituals (the diagnosis) and powers (access to drugs and diagnostic machinery) which they will stop at nothing to maintain monopolistic control of. In the case of the psychocrat one of the most powerful symbolic powers is his ability to diagnose and treat schizophrenia. Just as undesirables were cursed with imaginary devils by priests in the past, so they are cursed with imaginary schizophrenia by professionals today.
Schizophrenia was invented by Eugen Blueler in 1907; based on the prior invention, in 1898, of dementia praecox by Emil Kraepelin. These men based their invention on behaviour and on their beliefs about that behaviour, not on changes in tissue caused by disease or any other discernible reality. This is how every ‘mental illness’ which followed has been invented (‘discovered’ is the official term) — from homosexuality to attention deficit hyperactivity disorder to the latest set of eating, non-compliant language and ‘oppositional defiant’ disorders. Without such inventions unpleasant people could not be removed, against their will, from society, people unwilling or unable to take responsibility for their problems could not get a good excuse to do so and, crucially, the entire mental-health professional would be out of a job.
Building on Szasz’s observations, it’s worth taking a second look at the professionals who control psychiatric hospitals, these people with the power to deprive others of their liberty for no good reason; these people who believe in things — mental illnesses — which do not exist; these people who present their beliefs in hyper abstract or elaborately coded language; these people who enjoy massive power and prestige based on a little piece of paper — the power, indeed, to decide what is sanity and even reality; these people who do no useful work whatsoever. It’s worth asking what we are usually told to call people who believe in illusions, talk about them strangely, have delusions of grandeur and do nothing of use. That’s right — we call them mentally ill.
Why, you might ask, is society willing to accept one group of ‘mentally ill’ people (the psychocrat) having control over drugs, over language, over institutions and so on, and another group (the patient or ‘service-user’) being drugged, labelled ‘schizophrenic’ (or ‘manic-depressive’ or what have you), being forced to submit to confinement, being forced to take medication or living a life of zero responsibility? Why, you might then ask, does society also accept that children be confined against their will in uncomfortable rooms, in the company of adults hell bent on compelling them to memorise and recall a narrow string of abstract, contextless facts or a limited stream of symbol-manipulation techniques for fifteen years? And finally, perhaps, you might also ask; why does society accept that every square millimetre of land, all productive resources, and all material power to meaningfully shape the environment be in the hands of a microscopically tiny percentage of the population whose only claim to such power is that their parents had it?
I would suggest that the answers to these three questions are tightly connected, fused, in truth, into a universal, unquestioning acceptance of a collective social myth. This myth comprises (although is not limited to) the following core beliefs:
- Money is real and some people deserve to have more of it than other people.
- Learning is the same as schooled-education.
- Entertainment is a product you consume.
- Meaning, like knowledge, is a thing which you have in your head and which you can insert into other heads like coins into a slot-machine.
- Doctors are necessary for health and health-care, and ‘health’ means managing the bundle of ‘symptoms’ (things) that one walks around with or, on a grander scale, reducing them in the population.
- Humans have or need things called ‘rights’ which you need professional middle-men to assert, prove, acquire or defend.
- You should repay your debts and you have a moral obligation to work.
- We need to be in constant contact with a fantastically complicated communication technology system to be happy, well-informed and ‘connected’.
- Feelings are the same as emotions, art is the same as pornography, empathy is the same as sympathy, pain is the same as suffering, offence is the same as abuse, uncertainty is the same as precarity… (etc, etc. — all things)
- Either there is no such thing as quality, goodness, beauty, gender, love or reality (they are subjective states — of some interest to artists, but with no truth-value) or these things do exist but they are what authority says they are.
- It is impossible to stop thinking.
- Mental illness is a thing. It exists, it is real, it is a physical thing.
What all these beliefs have in common is that they establish, directly or indirectly, that power determines reality, and power means acquiring things. This is the common thread that runs through all pre-modern religions, through all modern institutions, through the official ideologies of postmodernism (‘nothing is true’) and scientism (‘only rational thought and rationally apprehended objects are true’), through capitalism (private control of surplus) and communism (state control of surplus), through left, right, up and down.
That power determines reality, and that reality is a collection of objects, is the reason why the myth of mental illness is widely accepted. First of all it is accepted by the mental health authorities: ‘I, the powerful, determine that you, the powerless have this thing called schizophrenia. You, the powerless, are forced to accept my definition, my medication and my confinement. To rebel is to rebel against reality itself; not my individual reality, you understand, but that of the whole scientific establishment and, thereby, of the living source of truth’ Secondly, it is accepted by the mental health patients. ‘I would like to be normal, sane and happy, be free of fear, anxiety, sadness anger, but you see I have schizophrenia. It’s not my responsibility though, no, the scientific establishment — through their representative here on earth, the psychocrat — has decided I have it. I have proof — I’ve been admitted, I’m a case like many others and, lo, here are the drugs which treat me.’
The power in question then, is not that of the individual, but of the sacred text (in this case the DSM; Szasz’s ‘Sharia of the Therapeutic State’), ideology (scientism), and ritual (diagnosis and treatment). Individual power, also known as responsibility, is abhorrent to authority and to their malingering clients who understand ‘being responsible’ as controlling others — which, of course, it always does ‘for their own benefit’.
Autonomy understands responsibility as mastery of one’s self and care for one’s world. Everything in the modern ideology of personality is designed to suppress this. That we might be responsible, or our parents, or our society, is utterly outrageous to authority, which does everything in its power to demean or suppress such a subversive idea (even while telling us that ‘Poverty / Smartphones / Climate change / Poor diet cause mental illness.’ — the tautology of such headlines doesn’t seem to bother newspaper editors). This is why hormones, genes, drugs and illness are fabricated as causes of behaviour, why the disgraceful ‘plea of insanity’ exists, why we describe any kind of excess as an addiction (another ‘mental illness’) and why things like conceit, sneakiness, failure to cope with life, insubordination and cowardliness are rebranded as narcissism, passive-aggression, depression, schizophrenia and anxiety. It is also why the truly autonomous, and responsible, are greeted everywhere on earth with awe, envy, admiration and hatred.
So if we remove the power of institutions and institutional ideology to determine reality, what are we left with? What is schizophrenia (or, by extension, ocd, adhd, manic-depression, phobia, bulimia, etc, etc)? If it’s not an illness, what is it? Does the word have any use?
The word schizophrenia (and its adjectival forms, schizophrenic and schizoid) are functionally the same as boredom, anger, guilt and desire. The time may come when these too become ‘diagnosable conditions’, but for now we correctly recognise them as emotions, which tend to produce certain kinds of ideas (anger, for example, tends to create ideas of revenge, justification and so on) and behaviours (stormy brow, raised voice, etc), which, further, tend to produce certain kinds of effect (tense atmosphere, cowering dog, etc). When we say that ‘he is angry’ we tend to mean he is behaving in a certain way and when we say ‘I am angry’ we tend to mean that we feel a certain way; meanings which blend into each other. We don’t tend to mean that he or I have some kind of anger virus or that the anger organ is malfunctioning and that this is causing the red face, clenched fist, subterranean threat of violence and compelling feeling that everyone else is to blame.
And so it is with schizophrenia. Once we have jettisoned the idea that it is an illness we are left with emotions and behaviours which, like all emotions and behaviours, are generated by the self (my responsibility) or by the world (our responsibility). If these emotions and behaviours tend to occur together, as they do, and are unpleasant or painful, as they are (to a terrifying degree in this case), then it makes sense to consider them — roughly and metaphorically — as one kind of thing (‘schizophrenia’) and then to investigate what might cause this kind of thing.
The problem is, as we shall see, that two profoundly different kinds of ‘emotion and behaviour’ are ordinarily described as schizophrenic. One of these is extraordinarily unpleasant and causes a great deal of suffering. I suggest that, once we have freed it of its mythical medical cause, there is no reason not to call people who think, feel and behave in the following ways schizophrenic:
- Being unusually unresponsive (alogia, catatonia, ‘affective flattening’).
- Feeling unusually anxious, even terrified.
- Speaking metaphorically (‘my tools aren’t in the garage’), incoherently (disorganised speech) or ironically.
- Paranoia and intense self-consciousness.
- Grandiosity and ludicrous self-importance.
- De-realisation; a sense that nothing is real, a conviction of living in a dream, a film or a shoddy virtual copy of the world.
- Detachment and disengagement, a sense that nothing matters.
- Fragmentation; the sense that everything is shattered, divided up, in bits.
- Staring, an obsessive ‘fixing’ upon thoughts or phenomena, intense scrutiny of details.
- Excessive rationality. The premises are bizarre and so are the conclusions, but the route from the former to the latter is [often] worked out with impeccable logic.
There are three kinds of people exhibit these symptoms.9 The first group, those usually admitted or sectioned as schizophrenic, are young people, usually men, who have grown up in an atmosphere that combines excessive emotion (especially critical, controlling or ‘emotionally overinvolved’ parents) with disabling dishonesty about it10 and who are conceited and lazy — who do not feel special enough (sometimes they have a more successful sibling), or unique or ‘esteemed’ enough (often through being deprived of any opportunities for independence, meaningful apprenticeship, etc) and who live in cities or urban areas. By using the techniques of obsessive mentation and sense-denial that such men have already picked up in the [urban] home and school, they begin to cut themselves completely off from the context and focus obsessively on objects (usually the body) and derealised ideas, which now, because they are without their originating, unifying, unselfish source, become a) fragmented and fixed in a freakishly hyper-real (or hyper-awake) present — which provides the sense of isolated protection schizoids seek from a painful reality — and b) are experienced as having come either from elsewhere (a.k.a. paranoia; ‘my thoughts are beamed into me from Titan’) or solely from me (a.k.a. grandiosity; ‘My thoughts control the moon!’) — both of which provide the sense of specialness lacking in the schizoid’s ordinary life. As with any denial of reality, there are dreadful side-effects from behaving in this way, which help confirm to everyone concerned that ‘he is a danger to himself and others’ and that he ‘requires care / attention / medication.’
The second type that exhibits schizoid thinking, feeling and behaviour is the modern and post-modern artist.11 The desire for attention without having actually done anything, intense focus on irrelevant details, absurdity unconnected to any underlying ‘strange truth’, denial of reality, constant irony, detachment and disengagement (think of Warhol’s tight, wry, knowing and slightly sneering distance from everything), shattering wholes into bits with an over-smattering of rationality and order are all hallmarks of the modern artist.
The modern (postmodern / contemporary) artist is exalted by the academic and media institutions of the world. His or her work is the standard of excellence to which all other art must reach if it is to gain access to prominent galleries, television documentaries, culture-section special-features and so on. Why should this be? Why should such transparently ugly creations, which display no harmony, no reality (by which I mean deep reality, not merely ‘things that happen’), no craft and no sense of refined sensibility whatsoever, why should these be the standard of artistic truth in our world? Could it be that this art is felt or perceived to be, by a large number of prominent people, beautiful, interesting or reassuring in some way? Could it be, to put it another way, that those who make decisions about what is artful or not, enjoy the schizoid view? Could they be, in a word, mad?
Yes, and not just them. Not even just those who celebrate Giorgio de Chirico, Marcel Duchamp, Eva Hesse, Wassily Kandinsky, Andy Warhol, Jean-Michel Basquiat, Jasper Johns, Damian Hirst, and other such high priests of ugly, irreal, meaninglessness. Take another look at the list above. Recognise any of those?
That’s right; the third category of schizophrenic… is you.
Are you not? Do you not have a tendency to stare, get utterly caught up in isolated fragments of experience (thoughts, ideas, things, tits, gun-sights, little high-tech objects…)? Do you ever smile thinly and let out cold, cheerless, sarcastic little witticisms? Do you ever get intensely and paralysingly self-conscious? Do you ever feel like life has no ultra-vivid zest, that strong passions and reckless delight seem like childhood myths, that all is drear? Do you ever feel dogged by a restless anxiety, a needling tension, awkwardness or a simmering sense of dread that no amount of fun, no quantity of money, no achievement or orgasm can ever quite quench? Do you ever have a bizarre sense that it’s all about you? Do you ever feel special, or are you addicted to activities which do nothing but make you feel special (famous, liked)? Do you ever get caught up in massively over-the-top enthusiasms which have a touch of mania about them, which sort of excludes everyone, and which you later feel a bit ashamed about? Are you sometimes rather too rational, does your rational mind sometimes lead you to absurd sometimes even horrific conclusions? Do you get annoyed with ‘irrational’ people, do simplicity, nature, innocence and presence sometimes make you feel a bit angsty, a bit irritable? Do you think that beauty is in the eye of the beholder, that truth doesn’t really exist, that reality is a myth? Do you ever have a sickening sense that nothing is real, that you are living in a shoddy cardboard cut-out of a world?
Every one of us is more or less schizoid. Those of us who end up in the funny farm — the full-blown schizophrenic — are just those of us who have taken this mania further than anyone else (very often not much further). We are all born into a world which puts continual pressure on us to focus on isolated objects and data, to perpetually and excessively think, to be a self, to give our autonomy over to institutions and our responsibility over to scapegoats, to be special, to demand unearned self-esteem, to be anxious and needy and to ignore, ridicule, co-opt or actively destroy the context.12 Those of us who bend to these pressures, who deform themselves to win in a world thus structured, are, at best, only different to the self-obsessed, self-conscious, self-imprisoned lunatic in degree, not in kind.
THE DISSIDENT AND THE MYSTIC
But there’s another kind of person routinely labelled as ‘schizophrenic’, who exhibits a group of symptoms which, at first glance, might seem similar to those above, but in fact, is radically different. An enormous number of people who have been diagnosed as schizophrenic since the days of Blueler and Kraepelin — and forcibly institutionalised because of it — have exhibited one or more of the following symptoms:
- Seeing or hearing things which other people do not see (hallucinations and delusions).
- Bizarre, surreal or flamboyant ideas.
- Intensely critical of the whole of society (rather than mere players within it).
- Intractable; particularly antagonistic towards institutional authority.
- Obsessed with the ineffable, the inexpressible, the ungraspable, the mysterious.
- Language non-literal; metaphorical and paradoxical.
- Unpredictable, outrageous, offensive.
- Intense sensitivity.
- Remarkable creativity.
Such people might include Jesus of Nazareth (‘Lift the stone and there you will find me. Split the wood and I am there.’), Jacob Boehme (‘Not I, the I that I am, know these things: but God knows them in me.’), Leo Tolstoy (‘Governments are not only not necessary but are harmful and most highly immoral institutions’) Sri Ramana Maharshi (‘I am everywhere’), Aldous Huxley (’Eternity — it’s as real as shit’) and Ivan Illich (‘School is the advertising agency which makes you believe that you need the society as it is.’)… in short mystics and dissidents. That these people were not committed is an accident of history. Any one of the quotes above, at the wrong time and wrong place, would be enough to confirm a diagnosis of schizophrenia.
Institutionally entrenched professionals are unable to tell the difference between mysticism / dissidence, and schizophrenia for the simple reason that it serves their purposes to institutionalise the job lot. That one group function normally, are healthy and happy, even brilliant, and the other are incompetent, unhealthy, deeply miserable and dull doesn’t enter into official diagnoses.
One consequence of this is the common idea that ‘geniuses are touched with madness’ — or, as Laing had it, ‘schizophrenics are sane and we’re all mad’. There is now a positive mania to diagnose creative geniuses with mental illnesses. The impulse to bring Homer, Buddha, Shakespeare, Beethoven or whoever down to the level of a diagnosable patient is irresistible to those in power and those who serve it. To say, in effect, ‘ah, well, The Odyssey and the Late Quartets are all very wonderful, but I’m glad I’m not a nutcase like those guys!’ and thereby denigrate the mystic, trivialise craft and dedication, exalt fictitious insanity and, once again, abnegate all personal responsibility to oppose authority and find the creative source of life for oneself… How useful!
Creative geniuses (or, more accurately, creative people sufficiently hollowed out to let genius speak) suffer more conspicuously than ordinary people, not because they are famous but because they work to experience and express life without the civilised internal censor interfering. But this is why they are loved: not because they are mad, but the precise opposite, because they are paragons of sanity. We love Chaucer and Mozart and Akutagawa and Krishnamurti because they show us what it really means to be an ordinary human; not an exceptional genius (much less a white man or a Japanese homosexual or whatever), but a conscious member of our species which, underneath the schizoid self, we know ourselves to be.
And this is why they are persecuted. Mystics and dissidents seek and seek to express responsibility, autonomy, what we have in common; life, the context, the consciousness that precedes the intrinsically schizoid self, the sane source of humanity underneath our millennial brainwashing and the present moment. What there is — direct, without the interfering filter of mentation and emotion. All of which is horrifying to authority.
You may have noticed this in your own life? You may have been overwhelmed by a storm of strange and wonderful ideas, tumbling pell mell into your blasted mind? You may have had a profound feeling of horror at the zone of evil that we live in? You may have realised that ‘we are led by the least among us’ and resisted the glad-handing coercions of authority? You may have felt intoxicated by the indescribable mystery of life, or the intense thisness of what is actually happening — and you may have reached beyond your normal, literal speech to grasp a magical analogy, or song, for it? You may have been blessed with a moment of near terrifying brilliance, courage or dignity? You may even have witnessed visions or heard a still quiet voice speaking long-forgotten truths to you? You may have felt, coming from nowhere, an inexpressible love — not love for anything, but an experience of love that, astonishingly, you just are?
You may have noticed that, underneath your schizophrenia, you too are a dissident and a mystic.
An updated version of this essay appears in Ad Radicem, a collection of radical reflections on the system and the self.
- Laing was a troubled and reactionary thinker who never questioned the basic institutional framework of psychology. His aim, says Szasz ‘was not to expose the nature of psychiatric power but to seize it.’
- largely by studying sick, alienated, atomised and (as Lancy and Henrich term them) WEIRD addicts in the unnatural hierarchical anti-reality we call ‘the civilised world’ and assuming that they are thereby investigating the essence of human nature.
- Szasz does not use the word ‘capitalist’ critically because he was a capitalist; he supported the market. This vast blindspot in his critique of professionalism was more incisively filled by Foucault.
- Originally here I had said that criminals use the insanity defence to avoid prison, which is true but the matter is far more complex as a reader wrote to explain to me, offering a very good critique of my, admittedly, off-hand judgement. It’s worth quoting in full:
‘While I’m not denying there’s some people who consent to an ‘insanity defence’ with [the intent to get off the hook], nor that the strategy may even be somewhat successful in Szasz’s USA — in which centuries long sentences aren’t unknown — my experience as a criminal justice and (anti-)psychiatric activist in Australia is that very few accused want to use such a defence at all. They are more often coerced into it by lawyers who can pretend to have ‘won’ a case if the result is ‘not guilty by reason of insanity’ and by family members who consider insanity to be less stigmatising than criminality (to them at least). The judiciary like it too because it absolves them of responsibility for (potentially appealable) sentencing by passing the buck to ‘objective scientific experts’.
What’s more, the effective sentence is generally far more draconian than it would have been had they been found guilty.
Not only are they typically incarcerated for an indeterminate length of time which usually turns out to be longer than it would have been had they been found guilty, they are also subjected to greater surveillance and curtailment of rights than a ‘criminal’ prisoner. Both their bodies are imprisoned — sometimes to a bed for days at a time with restraints — and their minds with (usually chemical) ‘therapies’. Multiple dimensions of their identities are delegitimised and subject to constant assault. When/if they’re released they don’t get a finite parole period but rather a lifelong mental health label that renders them permanent outcasts and makes them significantly more vulnerable to future incarceration and/or coercive treatment.
Sex offenders (as was once the case with homosexuals) are doubly cursed in that they’re often considered both criminal and insane, as well as beyond all sympathy from polite, progressive society. Most people — even many criminologists — think that sex offenders are chronic recidivists despite the fact that they are less likely to be (detected) reoffenders than almost any category of prisoner other than murderers.
I recognise that you may already know all this and you’re only referring to a subset of defendants who naively imagine that being found crazy rather than criminal will make things easier for them. But, as with Szasz, the way you do so tends to promote the widespread myth that the ‘insanity defence’ is some kind of loophole employed by the irresponsible and unscrupulous to evade ‘justice’ (i.e. punishment). I agree it’s invalid, for several reasons (not least the age old unresolved epistemological dialectic of free will vs determinism), and should be abolished. But not that it’s a cop-out. At least not for the defendant.’
- If you have to see someone about your problems, your manias, your fears; choose your therapist or psychologist very, very carefully. You need someone who understands all the above and such people are extremely thin on the ground in the ‘mental-health’ profession. Generally you’d be better off with a so-called paraprofessional. Robyn Dawes, in his House of Cards cites hundreds of studies which show that accreditation and qualification bear no relation to ‘patient outcomes’ (i.e. sanity), that mental health professional’s accuracy of judgement does not increase with experience and that paraprofessionals do just as well as professionals with other people’s problems.
- See Lost Connections, by Johann Hari.
- Wikipedia describes The Semmelweis reflex as ‘a metaphor for the reflex-like tendency to reject new evidence or new knowledge because it contradicts established norms, beliefs or paradigms’. Funnily enough this is yet to be considered a mental illness.
- Once again, please note; I am not saying the phobia is dreamt up or invented. Fear is real, cravings do overwhelm people… but they are not illnesses.
- Another word that we can rescue from the ideological literalness the psychiatric profession wish to monopolise.
- Here Laing, once we have divested him of his shady glamorising and glorification of such suffering, does offer insight.
- Which comes from — as does the kernel of the insights which follow — the outstanding Madness and Modernism, by Louis Sass.
- If what we call Schizophrenia really does have social and personal causes, we would expect, for example, the ‘developing’ world, in which people have greater access to personal and social care for their psychological problems, to have more success in dealing with schizophrenia than the ‘developed’ world which medicalises and institutionalises psychological problems. And that is what we do find: the ‘WHO reported recovery rates of 63% in ‘developing countries’ (i.e. poor and disadvantaged), whereas in developed nations (i.e. Western) the rate was only 39%.’ (Barker, 2009). We would also expect research to discover that personal and social factors, especially in early life, are related to problems commonly diagnosed as ‘psychosis’. Again, that is what we do find (See Read et al, 2005; also Dean et al, 2005 for a thorough refutation of Bleuler and Kraepelin). It is generally only the professional middle-class or those heavily invested in its hegemony who believe that genetic or neurological factors are more likely to cause psychosis than social events and circumstances (like poverty, trauma and abuse), for obvious reasons.
We would also expect two of the premier researchers in the field of cross-cultural research on Schizophrenia to say something like:
In sum, what we know about culture and schizophrenia at the outset of the twenty-first century is the following: Culture is critical in nearly every aspect of schizophrenic illness experience: the identification, definition and meaning of the illness during the prodromal, acute, and residual phases; the timing and type of onset; symptom formation in terms of content, form, and constellation; clinical diagnosis; gender and ethnic differences; the personal experience of schizophrenic illness; social response, support, and stigma; and, perhaps most important, the course and outcome of disorders with respect to symptomatology, work, and social functioning (Jenkins 1998:357).
See Crazy Like Us by Ethan Watters for an overview of how cultural expectations and psychocratic definitions shape symptoms, create ‘illnesses’ and deflect attention away from personal suffering and responsibility. Contains a jaw-dropping chapter dismantling the fantasy of ‘PTSD’ and exposing the delusional swarms of American and European therapists who prance around the world ‘treating’ it with card games and questionnaires, as well as a very good dismantling of the professionally-curated illusions surrounding schizophrenia and depression.


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Find A Provider
Finding the right mental health provider can be challenging. That’s why we’ve made it easy for you to find the care you need with our Find A Provider service. Simply click the button below to search for mental health providers in your area. Take the first step toward improving your mental health today.
Use the map below to find mental health providers in your area. Simply enter your zip code then select the "Find Providers" button. Your local providers will be marked on the map and their contact information will be listed below.

domain: medical


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BEAUTIFUL ANTIQUE CHINESE 19th c QI’ING SILK EMBROIDERED ROBE JACKET EMBROIDERY
BEAUTIFUL CHINESE ANTIQUE 19th c QI’ING DYNASTY SILK WOMEN’S ROBE! On the midnight blue silk material finely embroidered flowers, butterflies, and Buddhist auspicious fruits. Displays example of a finest Chinese embroidery: forbidden stitch (Peking knot) and satin stitch using multi- colored silk threads And couching technique using golden metallic threads. The robe measures 40 (102 cm) long. Condition: good antique condition with no visible damages or imperfection aside breakage on one of the shoulders; some staining on the yellow silk lining. Colors are still fresh and bright. Use the pictures as a part o f the condition report! This embroidered robe makes a beau tiful display and will be a valuable addition to any collection! Don’t forget to check my other auctions- I have a lot of interesting antique pieces for sale including antique Asian items! Thank you for your attention! Feedback Policy – Dkglobalproducts uses a reciprocal feedback policy. I always have a good choice of interesting and rare things. The item “BEAUTIFUL ANTIQUE CHINESE 19th c QI’ING SILK EMBROIDERED ROBE JACKET EMBROIDERY” is in sale since Monday, November 4, 2019. This item is in the category “Antiques\Asian Antiques\China\Robes & Textiles”. The seller is “dkglobalproducts” and is located in Ann Arbor, Michigan. This item can be shipped worldwide.
- Type: Embroidered Robe
- Region of Origin: China
- Age: 1850-1899
- Primary Material: Silk & Fabric
- Original/Reproduction: Antique Original
- Color: Multi-Color


With record low temps across the US this week, it’s the perfect time to discuss caring for dry winter skin. Cold weather, dry air and low humidity can cause problems for your normal skincare routine. It’s important to take extra care of your skin this time of year so we’ve compiled a few tips to make it easier.
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Flying soon? Whether you’re en route to Grandma’s or a family vacay in Hawaii, you’ll more than likely have to battle the airport during the holiday season. The long lines are inevitable, but a few shortcuts can help expedite the travel process. We’ve compiled a list of travel tips so you can relax and focus on the good stuff.
Last summer we invited customers to share a photo of themselves and tell us why they would make a great Coolibar model. You voted (lots of you, thanks!) and our creative team chose the winner. Meet Carol, perhaps our most passionate customer, who submitted not one, but five pictures. It was easy says Carol, because she lives in her Coolibar. Even at the office–paired with a set of fresh water pearls.
Is your FREE SKIN CHECK scheduled? Today, the first Monday of May, is Melanoma Monday and dermatology offices across the country are offering free skin checks as a reminder to get your annual exam. A yearly skin check promotes good health and skin cancer prevention, today and all year long.
According to a recent survey by the American Academy of Dermatology, the answer is yes for many teens and young adults in the United States. When asked if they think people look more attractive with a tan, a large percentage of respondents (66 percent) answered yes, especially indoor tanners (87 percent).
On Tuesday, October 24, 2011, “The Doctors” TV show aired a segment nationwide about a new skin cancer treatment for basal cell carcinoma, the most common form of skin cancer. This treatment option uses low doses of radiation on a targeted area to kill the cancer cells, going no deeper than the skin. Only a few dermatologists are offering this non-surgical treatment for basal cell carcinoma opposed to micrographic surgery, the current standard for treatment, which can take hours to perform.
Raising awareness about melanoma can save lives, and catching it early is crucial. In an effort to get the word out to a massive audience, on October 9th the MRF teamed up with the Jacksonville Jaguars NFL team to hold a Melanoma Awareness Day during the big game against the Cincinnati Bengals.
Have you ever wondered why your loved one can’t get enough of the tanning bed? They are, after all, very health conscious, they don’t smoke, they exercise and eat an organic diet. Why then would they continue to use tanning beds knowing the potential risks? Science can shed some new light on the subject.


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Islamic Community Center of Milton
MCNA Milton is a Local Chapter of Muslim Children of North America (MCNA) Canada Club. Which is a project of ICNA Canada Sisters Wing. Hold weekly classes for boys & girls aged 5 to 12 years on every Friday between 6:00PM to 8:00 PM at Milton Dristrict High School. We provide an environment for children where they learn Islamic Etiquettes and Manners to become a good law abiding citizen. Kids feel welcome regardless of where they are coming from in a fun, Islamically oriented environment.

domain: sociology


What Are the Different Sections of the Minnesota Department of Transportation?
At the vanguard of MnDOT’s operation is the interim Commissioner, Nancy Daubenberger. In the wake of her leadership, the organization is divided into various significant sections, each playing a critical role in the successful execution of MnDOT’s mission:
- The Operations Division: This division is responsible for ensuring the smooth and efficient running of MnDOT’s daily activities. Additionally, it offers public service experience opportunities and hosts programs for students and new graduates.
- The Facilities Management Service: Acting as the backbone of MnDOT’s physical infrastructure, this section ensures that MnDOT’s facilities, including the Transportation Building, are well-maintained and equipped to meet the agency’s needs.
- The Aeronautics Office: A central piece of MnDOT’s work in the realm of aviation, this office takes charge of funding municipal airports and maintaining radio navigation aids.
What is the History of the Minnesota Department of Transportation?
The home base of MnDOT, the Transportation Building, is an architectural symbol of Minnesota’s commitment to efficient and accessible transportation. Completed in 1956, this building was designed by Ellerbe Architects and spans an area of 378,490 square feet. Situated on John Ireland Boulevard, the building remains a bustling hub of activity, open on weekdays and housing several departments, as well as a cafeteria.
Over the years, MnDOT has grown in scope and influence, gaining responsibility for an increasing range of transportation modes and services. Today, it stands as a pivotal force in Minnesota’s transportation landscape, driving forward its mission with a firm commitment to service and excellence.
How Does the Minnesota Department of Transportation Serve the Area?
The reach of MnDOT extends beyond just the administrative boundaries of its headquarters, influencing the state’s transportation systems and even its local communities. At its core, the agency is deeply committed to serving the public, offering a range of resources and services to Minnesota residents.
The agency is dedicated to maintaining and improving the state’s transportation systems, striving to ensure that they are efficient, accessible, and safe for all users. This includes everyone from drivers on the trunk highway system to bicyclists and pedestrians and even extends to air travelers relying on municipal airports.
In terms of its relationship with local communities, MnDOT places a premium on collaboration and communication. It provides ample opportunities for public involvement, seeking input and feedback from the public on projects and policies. This method enables the department to make decisions based on the needs and preferences of the people it serves.
Furthermore, MnDOT is a key player in fostering economic growth and development in the state. Its efforts in maintaining and developing transportation infrastructure support commerce and connectivity, helping to create a conducive environment for businesses and individuals alike. Through its work, MnDOT is actively shaping the future of Minnesota, making it a better, more connected place to live, work, and travel.
395 John Ireland Boulevard, St. Paul, Minnesota.
Click here to view Minnesota accident reports.


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ESM Productions is a premier, full-service event production company that specializes in the creative design, planning and execution of high-profile events and broadcast productions. We supply the innovative expertise, resources and state-of-the-art technology to meet a wide variety of production needs and challenges.
EVENT DESIGN & MANAGEMENT
ESM’s professional and dedicated staff provide production management, creative design, labor relations, tour management, budget development, talent acquisition - all of the details that result in a customized, professional and innovative production.
No matter what size the audience is, we help you to convey your message to employees or stakeholders through a dynamic and engaging run of show and content. In addition, we manage all technology, logistics, and production elements, providing a turn-key meeting service.
BROADCAST & LIVE STREAM
ESM is a pioneer in global broadcasts and live streams with large concurrent audiences to television and online hosts.
VIDEO & ANIMATION
We specialize in graphic design, animation, and video editing, ESM’s creative, script-to-screen experts develop custom and elaborate pieces.
Our creative services add to the guest experience and integrate brand standards into your project. We unite the creative and technical elements with a level of expertise that is unmatched by any other company.
We design and develop responsive websites with visually striking layouts and functionality that adapt to any format, including mobile.
ESM develops interactive media helping you to extend your reach to larger audiences and new markets. We assess the best approach for your custom message and then implement the plan.
We create unique experiences and environments to assist brands with consumer engagement and interaction, including design, site selection, and fabrication.
ESM’s in-house Talent Acquisition Team is responsible for booking talent for large-scale festivals, corporate and private events. ESM has produced events with over 1,000 major performing artists.
WE HAVE THE KNOWLEDGE AND EXPERIENCE REQUIRED TO BRING YOUR VISION TO REALITY
At ESM, we believe in utilizing the skills of each of our talented and diverse team members. We work as a cohesive group, fostering an atmosphere of support and togetherness that contributes to our many successful events.
Jenny WooChair & Executive Vice President
As Chair and Executive Vice President, Jenny’s job duties include payroll coordinating, crew and talent travel and hospitality, office administration, and human resources. Jenny oversees ESM Productions’ internal payroll department that processes thousands of union and non-union employees yearly across 20 states. Jenny also oversees production costs and has been responsible for six figure savings across many budgets.
Something you might not know about me is… I enjoy exercising and I’m a Temple University Alumna.
Craig MirkinVice President, Production
Craig Mirkin has held production technology roles in the entertainment industry for over 30 years and has been a part of ESM from the beginning. Before joining ESM fulltime in 2018, Craig was responsible for the technical planning and execution of over 120 ESM broadcast events.
In addition, Craig has extensive experience with visual effects technology and management as a contributor to over 100 films and commercials while at Industrial Light & Magic and Digital Domain.
Nishika SenProduction Specialist & Executive Coordinator
As a Production Specialist & Executive Coordinator, Nishika works alongside the Executive Producer on a variety of large-scale events. She works directly with clients and talent teams on both pre-show and on-site logistics.
She has independently led nationwide projects, such as the ‘Road to Made in America Festival’ activations, featuring performances by Jay Park and Clairo, the five-city Yo Gotti ’Only the Streets Know’ tour, and several TIDAL X SPRINT brand partnership activations, featuring artists such as Nicki Minaj.
Chris McDowellCreative Director
Our Creative Director, Chris, is an Emmy® award-winning producer who develops video content, animations, graphics, web designs and code. He is a producer and leading developer of numerous lifestyle television programs for a diverse national and international audience and clientele list. Chris is an imaginative, creative, and resourceful motion graphic designer with extensive 2D and 3D experience.
Ginger RausseoProduction Coordinator
Ginger came to ESM after spending several years in news broadcast for the Hispanic community of Philadelphia, Delaware and New Jersey as a commercial director, editor and producer as well as production coordinator. She is a graduate of Temple University where she received a Bachelor of Arts in Media Studies and Production. She is an asset to the ESM team by coordinating events outside the U.S.A since she fully speaks three languages Spanish, English and Portuguese. Ginger’s duties at ESM include managing production crews and vendor relations.
Lauren Castro HannonProduction Coordinator
Lauren Castro Hannon is a multi-media producer with over 15 years of experience in film, television, corporate and event production. Whether it is a Fortune 500 company or a grassroots music festival, Lauren is a seasoned veteran at scaling any production, conceptualizing & implementing workflows, cultivating strong relationships with talent & vendors and always delivering on-time and under budget. Her grace under pressure and sense of humor are key to maintaining both professionalism and bringing a truly unique sense of self to any project.
Caitlin StizzaProduction Accountant
Caitlin Stizza, ESM's Production Accountant, has been working in the music and production industry for several years. After graduating with a Bachelor's degree in Music Business from Nashville's Belmont University, she coordinated and produced touring VIP meet-and-greet events. She most recently honed her production accountant skills as South By Southwest's Production Account Manager after being promoted from Head of Production Assistant.
Meghan SheridanFinance Assistant
Meghan is a Philadelphia University alumni with a Bachelor’s Degree in Fashion Management and Merchandising. She brings a well rounded background of knowledge and capabilities that allows her to take on multiple rolls within the company. Meghan works in the office as a Finance Assistant, as well as problem solving and overseeing labor & payroll while on production sites.


Wind resistance against a Sphere.
Only half of the sphere's surface area is used, the half facing the wind.
However, due to the curvature of the surface, is it true that the wind is really only pressing wholey or directly against 2/3 of that surface ?
No, the wind is pressing on half the surface - the half facing the wind.
However, the pressure applied to the sphere is lessened due to the slope of the sphere. This is true for most surfaces facing wind or air resistance. It's why cars and planes are sloped, and while it is a very complex subject to grapple with aerodynamics, some vector calculus can explain why a sphere - in ideal conditions - feels less force than, say, a flat disk.
(If all you wanted was a qualitative answer, you can stop here, but if you want an explanation with technical details, read on.)
Assume the wind is blowing so as to apply 1 Newton of force per square meter (N/m^2 is a unit known as the Pascal, or Pa, which measures pressure). Imagine you have a disk of radius 1, and it is flat, like a paddle of some sort. You hold it up with the wind facing directly at it and you feel π Pa of force due to the area of the disk being π.
Turn it 90 degrees and now the wind passes through and gives no pressure, of course.
But what about a sphere? A sphere will feel some of the pressure but not all of it - somewhere between the two extremes in the case above. And of course, if you rotate a sphere, nothing happens to the pressure (it has rotational symmetry).
The surface of the sphere can be parametrized by x^2 + y^2 + z^2 = 1.
Then, the unit normal vector at any point (x,y,z) is, literally, (x,y,z). It's very convenient.
Assuming the wind blows in the x direction, the force at any point is (x,y,z).(1,0,0), where that is the dot product of the two vectors. Of course, this is really an infinitesimal quantity, so we need to compute an integral of this over the surface of the sphere (or rather, the half facing the wind).
∫ (x,y,z).(1,0,0) dV = ∫ x dV
This is not as easy as it looks since the integral is over the surface of the half-sphere, x^2+y^2+z^2=1 with x>0.
You wind up with a triple-integral where:
x goes from 0 to 1
y goes from -√(1-x^2) to +√(1-x^2)
z goes from -√(1-x^2-y^2) to +√(1-x^2-y^2)
of the quantity x dV.
You can use some symmetry to reduce it to the integral:
x goes from 0 to 1
y goes from 0 to +√(1-x^2)
z goes from 0 to +√(1-x^2-y^2)
of the quantity 4x dV.
You could also use different coordinates, which is a somewhat more clever approach but yields a very similar integral in the end. The final answer is π/4, which means that actually, the factor by which the pressure diminishes is not 2/3, but rather, 1/4 !


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Is the world going to get broken, a child asks at daycare. How should we answer such a question?
In the case of difficult issues relating to the state of the world with no easy answers, the key is to interact with the child. Adults must be honest about serious problems prevalent in the world. At the same time, they must explain the successes in resolving such problems.
Professor of Education Miriam Kalland defends the pedagogy of hope.
“Instead of superficial optimism, I refer to boosting the agency of children when I speak about hope. It’s important to understand that the future is not only something we are passively accepting. Faced with challenges, humanity quickly learns new ways of doing things.”
As Kalland points out, children’s temporal perspective is different from that of adults. Children must have the right to enjoy the next day.
“As we approach the end of the year, we can’t foresee what the world will look like in March, but tomorrow we can go for a walk in the woods, and on Wednesday we will be doing crafts.”
Critical compassion helps see excluded individuals
In addition to an ecological dimension, responsibility is composed of social and economic elements. In terms of social responsibility, one of the central factors is how to make daycare an increasingly varied environment where all children are taken into consideration.
University Lecturer Jaakko Hilppö responds to this with the concept of critical compassion.
“It means that you have the courage to take a critical view of current structures and practices. Whom do they benefit and who are left out?”
You have to learn to perceive the world from other people’s perspectives. It may be that we take so many things for granted that we cannot see their potential for excluding others. As regards holidays, we have learned to take into consideration the range of festivities celebrated by different children. But which languages are used in daycare? If Finnish is the language of everyday activities, will children with Kurdish, English or Russian as their native language get the chance, at least occasionally, to use them in daycare?
Central to the routines of daycare is guiding children towards empathy and the promotion of diversity. Kalland and Hilppö describe observations made in compassion-centred research: children can be taught to be compassionate by involving them, for example, in everyday situations of consoling someone. If a child gets a cut, other children too can console them, instead of leaving the task solely to adults. At the same time, the responsibility always lies with the adult.
Belief in the possibility of change
Difficult questions pertaining to responsibility also give pause to students of the field. How can the qualifications of future early childhood education teachers be further strengthened?
Jaakko Hilppö and Mirjam Kalland believe in boosting the transformative agency of teachers. Students should be imbued with a belief in the possibility of change. Having the ability to do something often helps tolerate uncertainty and difficulties. Tangible actions relating to responsibility should be carried out in daycare: sorting out the rubbish, going for a walk in the forest and building planter boxes.
For the sake of transformative agency, promoting students’ critical thinking is important, as it trains them in identifying and questioning elements of everyday life at daycare: the role models available in children’s books and the symbols used to designate toilets. Is there room for diversity?
During their studies, students familiarise themselves with documents that guide teaching in early childhood education, such as the national core curriculum for early childhood education and care by the Finnish National Agency for Education. According to Kalland, taking in the curriculum can feel like a challenge to students. Fortunately, their perspective often changes over the course of the studies: the colossal document before them turns into an assistive tool. Its values can be used as support, and its content can be used to look for answers.
Kalland emphasises that studying early childhood education is not only about adopting but also examining relevant guiding documents. At times, you have to be critical about the instructions provided. Today’s students will be establishing new instructions as part of their careers.
Maintaining hope is key
Children are sensitive to and observant about matters related to responsibility. They may, for example, pick up a piece of rubbish left behind by an adult, or wonder aloud at the table why we are once again eating meat in spite of just having talked about cutting down on it.
Genuinely listening to children’s concerns about the state of the world is a good piece of advice for both early childhood education professionals and parents. Asking a child for their opinion on something leads to a dialogue that can teach something to adults as well. There is no need to fear not being able to answer children’s questions. Instead, you can say ‘That’s interesting, let’s look into it together’.
Maintaining hope is key. There are many problems in the world, but humanity has managed to solve them collaboratively, and will continue to be able to do so in the future.


UPDATED — Lane reopened on state Highway 104 after collision
Peninsula Daily News
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UPDATED — Traffic snarled, but none hurt, in log truck mishap on slippery U.S. Highway 101 west of Port Angeles
The state Department of Transportation said the lane was blocked for 40 minutes after the wreck at milepost 11.
No more information is available now.
Last modified: August 02. 2014 6:05PM


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In Minnesota, there is a presumption that it is in the best interest of a child to spend time with both of their parents. In addition, there is a presumption that parents will provide for the financial support of their children. A good attorney with experience in child support and parenting time issues, like R. Leigh Frost, can advise you and help you navigate the process of establishing your parental rights in Minnesota.
What is Custody?
There are two (2) types of custody in Minnesota: 1) legal and 2) physical custody. Legal custody grants the right to participate in major decisions, such as education, medical and religious decisions. Physical custody establishes the residence of the child. Both types of custody can have a designation of “joint” or “sole.” Neither legal custody nor physical custody has an impact on parenting time.
What is Parenting Time?
How do I Establish Custody and Parenting Time?
What is a Parenting Time Schedule? A typical parenting time schedule will include: • Weeknights • Weekends or alternating weekends • Vacations • Holidays • School breaks, such as MEA or Spring break It is always best for parents to determine the parenting time schedule together as they know what is best for their child. However, if the parties cannot or will not work together to establish a parenting time schedule, a judge will be tasked with determining a suitable parenting time schedule for the child.
Can a Parent Be Denied Parenting Time?
• The parent’s rights have been terminated
Can Parenting Time Be Modified?
If a parent believes that the existing parenting time schedule is no longer suitable for their child, or they have experienced an interruption or disruption to their court-ordered parenting time schedule, they can request modification of, or assistance with, parenting time by filing a motion for modification of parenting time or a motion for parenting time assistance. It is always advisable to seek the assistance of an attorney with experience in Custody and Parenting Time matters.

domain: law


text: The Garden District is a neighborhood of the city of New Orleans. A subdistrict of the Central City/Garden District Area, its boundaries as defined by the City Planning Commission are: St. Charles Avenue to the north, 1st Street to the east, Magazine Street to the south and Toledano Street to the west. The National Historic Landmark district extends a little further. The area was originally developed between 1832 to 1900. It may be one of the best preserved collection of historic southern mansions in the United States. The 19th century origins of the Garden District illustrate wealthy newcomers building opulent structures based upon the prosperity of New Orleans in that era. (National Trust, 2006); from Wikipedia and to continue reading, here.

domain: history


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Revenge Regret Repeat CD
$10.00 / Sold Out
Our new full length album!
Back in Stock!
Jesse Jones (vocals): "Revenge Regret Repeat is a rowdy, angry punk record, and I'm proud that we haven't mellowed with age. The lyrics are about facing your demons, past or present, and the one staring back at you in the mirror. I believe that forgiveness is giving up hope for a better past, but sometimes you just can't let go until the fuckers pay what they owe!"
Steve Karp (guitar): "I can't wait for people to hear this album. Everybody came together and put in 120% to make it a rock-and-roll-killing-machine of a record. Taken in its totality, I think 'RRR' really is Yuppicide's love letter (and not the Dennis Hopper 'love letter') to underground music, more specifically to hardcore punk. The music, the lyrics, the art; it all reflects our 30 or so years of being involved with this music- it made us the people we are today and this album shows that. It stands with the rest of our catalog and really shows us as a honed unit, full of anti-establishment venom, biting wit and brutal introspection. It's an album that doesn't compromise in its rawness or ferocity. Whether you've been following us since 1988 or this is your first time hearing Yuppicide, prepare your ears for a thorough beating."
1. Spread The Infection
3. You're Gonna Get It
4. Hurts To Know
5. Bad Blood
6. Political Game
10. King Of The Dicks
Includes a 12 page booklet packed with lyrics, photos and tons of art work.
Recorded by NYHC fixture, Glen Lorieo.
Released on Dead City Records & GSR Music.
Everywhere Else: $13
(Discounted when ordered with other items)


Persona 5 is going to be one of the biggest JRPG highlights of 2017. This new English gameplay live stream will give us a demonstration of what’s to come.
The King of Fighters XIV features an all-star roster full of series veterans and interesting newcomers who’re ready for another round of team-based battles.
2016 is the year that fighting game fans will look back on fondly. Why? Because of the release of The King of Fighters XIV.
Check out our review for the strategy RPG that features a spin on the genre’s usual formula in Lost Dimension.
Here’s all the livestream action for Atlus Games’ EVO 2014 side tourneys.
There’s a bunch of awesome video games that may or may not make an appearance at E3 2014.
Make sure you know where to watch EVO 2013!
Make sure you’re up to speed on this year’s biggest fighting game tourney!
Beat ’em up heads will definitely appreciate this game.
“Shin Megami Tensei IV” looks like another great 3DS RPG.
Atlus is blessing beat ’em up fans/RPG fans with “Dragon’s Crown.”


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Thanks for all the tips. I've beaten the game once, and I'm going through trying to finish all 7 side missions.
I've completed The Heavens' Cavern, and The Hollow of the Earth-depths.
(3) Seabed Caves,
(1) Ice Cave.
However, I can't find the location of the final cave to get the Sapphire jewel.
Any help would be greatly appreciated.


Perpera is coming to Nextcloud.
The primary purpose of this protocol is to record cryptographic hashes of successive revisions of single-file documents in a public blockchain, in a manner which enables clients to easily query and verify document histories. Such histories inherit useful properties from the underlying blockchain, namely immutability and massive replication, and can therefore serve as proofs of existence.
After implementing the pepera.peercoin.net web app, the next goal is to approach the potential users via Nextcloud plugin as well.
Nextcloud is a suite of client-server software for creating and using file hosting services. Nextcloud application functionally is similar to Dropbox. Unlike Dropbox, Nextcloud does not offer off-premises file storage hosting. Nextcloud is free and open-source, which means that anyone is allowed to install and operate it on their own private server devices.
Please test it and provide feedback. We are especially interested in adjusting the workflow to be as comfortable as possible from a user interface standpoint. Knowing that key management is likely the hardest task to handle by a common blockchain user, we shall strive to implement Ledger Nano and Trezor T support Perpera. Users will not have to worry about keys and notarize their documents from the safety of the hardware wallet.


Residential work consists of everything from gut renovation and building of lofts in Soho and Tribeca to high-end condominums and townhouses in Beekman Place and Sutton Place. Townhouses in Brooklyn. Expansive Upper West Side co-op apartments and Central Park West . The Brooklyn project on the cover of New York Magazine was a unique developement of new construction of a four story modern townhouse built through an existing one-story auto garage.
These unique projects are the norm. And whether big or small, each receives the expertise and guidance needed with an individual approach to achieve client's goals.


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Nowadays, people are suffering from fatigue and exhaustion daily life. They think they should take Healthy functional food or various health supplements.
How don’t you focus on “water” instead of find something special for your health? Especially Alkaline water.
Lanlang’s ALK+ filter is capable of increasing the pH value after RO system up to 8.5~9.5 while reduce the ORP value to -150mV ~ -300mV. At the same time, Alkaline water filter can also improve the odor and taste. ALK+ filter replaces lost minerals such as ionized calcium, magnesium, sodium, potassium ion from the RO process and restores these minerals back into the pure water.

domain: chemistry


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Historically coming from the research and work of Doctors Paul Pittaluga, Bernard Réa and Sylvain Chastanet, vascular surgeons, this selective method removes only the sick and irremediable varicose veins by preserving the main superficial vein of drainage, the saphenous vein. It thus enables an economy of the venous capital by not withdrawing the healthy veins, not affected by the disease.
It is a modern technique, not very aggressive, comfortable and aesthetic. The A.S.V.A.L. is made under local anaesthesia, sometimes with the assistance of relaxing techniques. There is no particular care to give after the intervention. Usually, the A.S.V.A.L. method does not require an interruption of work and enables the return to daily activities one hour after the intervention.
A NEW METHOD BORN OF THE DISSATISFACTION
WITH THE TRADITIONAL TECHNIQUES
Our surgical teams knew and largely practiced the traditional techniques of treatment of the varicose veins. They consequently could measure all the disadvantages of them: aggressive character (haematomas involving postoperative pains and discomfort), need for an important anaesthesia and a hospitalization (usually from 2 to 3 days), finally the inconstant aesthetic result and the frequency of the repetitions of varicose veins.
These are precisely the reasons which incited us to develop the A.S.V.A.L. method. We wanted to find new solutions, at the same time softer and more effective, and definitely more respectful of the venous capital of the patients.
Resolutely turned towards a constant search for perfection, as well on the medical as the aesthetic level, the A.S.V.A.L. method has 3 main objectives:
1/ to be softer in the surgical gesture;
2/ to adapt to each case, by making a personalized microsurgery for each patient;
3/ to better accompany the patients after the intervention and to better restore normal functioning to their hygiene of life.