Never send a spoon to do a knife’s job
(But always cut it some slack)
(Using a knife)
Cosmic Funnies
trying on a metaphor

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Xuebing Du

tannertan36
styofa doing anything
Cosimo Galluzzi
we're not kids anymore.

祝日 / Permanent Vacation

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Misplaced Lens Cap

@theartofmadeline
Sweet Seals For You, Always

★
NASA
Jules of Nature
2025 on Tumblr: Trends That Defined the Year

❣ Chile in a Photography ❣
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Stranger Things
seen from Türkiye
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seen from United States
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seen from United States
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seen from Finland
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seen from Brazil
seen from Argentina

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@physics-dirtbag
Never send a spoon to do a knife’s job
(But always cut it some slack)
(Using a knife)
Never send a spoon to do a knife’s job
hi gang. finally warm enough for short sleeves do you guys like my springtime swag. I painted the shorts myself [:
Happy pride month to him
alt colors below
On deck 👀🍃📚☕️🌻😎💨😽
"antique store, portland" (2006), lovely librarians
Solarpunk has failed. It's time for the Solar Gothic. Show me an environmentally conscious world that is haunted by its past; where its failures still intrude upon the present. Where the characters live in the shadow of a decadent but much more materially wealthy past whose crumbling edifices mock them with the waste and the missed opportunities they represent. Show me characters who remember the promise of modernity, the story of ever-growing progress, and either lament that it is not for them or continue to cling to it like madmen. Show me a world that's trapped, claustrophobically, in an anthropocene that they are only gradually learning to manage, and where all former illusions of mastery or permanence have been dispelled.
via
oh I want this so bad
Gilles Deleuze
is that song actually character-coded or is your brain a character-shaped hammer looking for lyrics to nail down somewhere
Red Spiral Tights by DARINKAWEAR
my notifications are once again devolving into a spirited debate about the ethics of actions that could potentially make someone uncomfortable, and at risk of sounding like someone about to get a lot of irate anons I think we're frankly giving way too to much moral weight to hypothetical discomfort
the thing about discomfort is that it's an extremely nebulous category that can be triggered by virtually anything and that's far too broad a category to have any inherent moral quality to it. like. my mom was mad uncomfortable when I stopped shaving. that didn't mean I was doing violence against my mom it just meant she needed to get over herself. many such cases it must be said.
there's not a single example I could give that's better than this
anyway rn my notes are full of a lot of "you should never try too hard to befriend people because you might make them uncomfortable" and "you should never tell people you're attracted to them because you might make them uncomfortable" and I guess I'm just wondering why we're acting like a little social awkwardness is the worst thing that could happen to a person
idk man I'm thinking a lot about the discourse being reported in this post and my own post about crushes, which has garnered a lot of responses like this one
and I don't know exactly what to do with this yet but I'm fascinated, in a really upsetting way, by the way some of these people seem to conceptualize romantic and/or sexual attraction as an act of violation that no one should do to people they like and care about. if nothing else it raises some really compelling questions about what they think actually goes on between people who have sex and/or romantic bonds with each other if that's not supposed to be something that happens between friends.
normal stuff happening in the replies
“It is somehow odd that [in Rembrandt’s The Anatomy Lesson] Dr Tulp's colleagues are not looking at Kindt's body, that their gaze is directed just past it to focus on the open anatomical atlas in which the appalling physical facts are reduced to a diagram, a schematic plan of the human being, such as envisaged by the enthusiastic amateur anatomist René Descartes, who was also, so it is said, present that January morning in the Waaggebouw. In his philosophical investigations, which form one of the principal chapters of the history of subjection, Descartes teaches that one should disregard the flesh, which is beyond our comprehension, and attend to the machine within, to what can fully be understood, be made wholly useful for work, and, in the event of any fault, either repaired or discarded. Though the body is open to contemplation, it is, in a sense, excluded, and in the same way the much-admired verisimilitude of Rembrandt's picture proves on closer examination to be more apparent than real. Contrary to normal practice, the anatomist shown here has not begun his dissection by opening the abdomen and removing the intestines, which are most prone to putrefaction, but has started (and this too may imply a punitive dimension to the act) by dissecting the offending hand. Now, this hand is most peculiar. It is not only grotesquely out of proportion compared with the hand closer to us, but it is also anatomically the wrong way round: the exposed tendons, which ought to be those of the left palm, given the position of the thumb, are in fact those of the back of the right hand. In other words, what we are faced with is a transposition taken from the anatomical atlas, evidently without further reflection, that turns this otherwise true-to-life Painting (if one may so express it) into a crass misrepresentation at the exact centre point of its meaning, where the incisions are made. It seems inconceivable that we are faced here with an unfortunate blunder. Rather, I believe that there was deliberate intent behind this flaw in the composition. That unshapely hand signifies the violence that has been done to Aris Kindt. It is with him, the victim, and not the Guild that gave Rembrandt his commission, that the painter identifies. His gaze alone is free of Cartesian rigidity. He alone sees that greenish annihilated body, and he alone sees the shadow in the half-open mouth and over the dead man's eyes.”
- W.G. Sebald; The Rings of Saturn
“The freedom to abandon one’s community, knowing one will be welcomed in faraway lands; the freedom to shift back and forth between social structures, depending on the time of year; the freedom to disobey authorities without consequence – all appear to have been simply assumed among our distant ancestors, even if most people find them barely conceivable today. Humans may not have begun their history in a state of primordial innocence, but they do appear to have begun it with a self-conscious aversion to being told what to do.”
- David Graeber & David Wengrow; The Dawn of Everything
“Most people today also believe they live in free societies (indeed, they often insist that, politically at least, this is what is most important about their societies), but the freedoms which form the moral basis of a nation like the United States are, largely, formal freedoms. American citizens have the right to travel wherever they like – provided, of course, they have the money for transport and accommodation. They are free from ever having to obey the arbitrary orders of superiors – unless, of course, they have to get a job. In this sense, it is almost possible to say the Wendat had play chiefs and real freedoms, while most of us today have to make do with real chiefs and play freedoms. Or to put the matter more technically: what the Hadza, Wendat or ‘egalitarian’ people such as the Nuer seem to have been concerned with were not so much formal freedoms as substantive ones. They were less interested in the right to travel than in the possibility of actually doing so (hence, the matter was typically framed as an obligation to provide hospitality to strangers). Mutual aid – what contemporary European observers often referred to as ‘communism’ – was seen as the necessary condition for individual autonomy.”
- David Graeber & David Wengrow; The Dawn of Everything