50 Cent - My Life ft. Eminem, Adam Levine 

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[Hook: Adam Levine]
My life, my life
Makes you wanna run away
There's no place to go
No place to go
All this confusion
Such an illusion like a movie
Got nowhere to go
Nowhere to run and hide
No matter how hard I try

[Verse 1: 50 Cent]
Yeah, OP, I went from back filthy to filthy rich
Man, the emotions change so I can never trust a bitch
I tried to help niggas get on, they turned around and spit
Right in my face, so Game and Buck, both can suck a dick
Now when you hear 'em it may sound like it's some other shit
Cause I'm not writing anymore, they not making hits
I'm far from perfect, there's so many lessons I done learned
If money is evil look at all the evil I done earned
I'm doing what I'm supposed to, I'm a writer, I'm a fighter
Entrepeneur, fresh out the sewer, watch me manuever
What's it to ya? The track I lace it, it's better than basic
This is my recovery, my comeback, kid

[Hook]

[Verse 2: Eminem]
While you were sipping your own kool-aid getting your buzz heavy
I was in the fucking sheds chopping my box Chevy
Sipping some of of that revenge juice, getting my taste buds ready
To whoop down this spaghetti, or should I say spaget-even?
You fucking meatballs keep on forgetting
Party was finished, motherfucker, it's only the beginning
He's buggin' again, he's drinkin', fuck who he's offending
He'll rip your fucking chords out
With 3000 volts of electricity
Now take the other and dump him (?) in each
(?)
I'll teach you to (?) in me
I done put my blood, my sweat, my tears in this shit
(?)
Feels like I'mma snap in a minute, yeah, it's happening again
Thinking the same shit like everybody else that's up in this bitch, what
Cause this is all I know, this is why so hard I go
I swear to God I put my heart and soul into this more than anybody knows
I'm trapped, all I do is rap, everytime I rap I'm on track
(?) bubble rap
This is like a vicious cycle, my life's in a crisis, crisis
How was I supposed to know you'd turn up like you did
Feels like I'm going psycho again
And I might just burn my lip
I almost wish that I would have never made Recovery, kid
Cause I'm running circles with

[Hook]

[Verse 3: 50 Cent]
I haven't been this fucking confused since I was a kid
Sold like 40 million records, people forgot what I did
Maybe this is for me, maybe
Maybe I'm supposed to go crazy
Maybe I'll do it 3 AM in the morning with Shady
Psycho killer, Michael Myers, I'm on fire like a lighter
Tryna say the same (?) shit, get your ass kicked, magnet
Wrap your head up in plastic
Soon I'm in a casket, dirt nap with the maggots
It's tragic, it's sad it's
Never gonna end, now we number one again
With that frown on your face, and your heart full of hate
Accept it, respect it
This a gift God gave me like an air of lungs
And everything with it

[Hook]

50 Cent ft. Eminem & Adam Levine - My Life
50 Cent ft. Eminem & Adam Levine - My Life
50 Cent ft. Eminem & Adam Levine - My Life
50 Cent ft. Eminem & Adam Levine - My Life
50 Cent ft. Eminem & Adam Levine - My Life

My Favorite Sexual Positions

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Atheists have 'better sex lives than followers of religion who are plagued with guilt

Atheists have 'better sex lives than followers of religion who are plagued with guilt'

By DAILY MAIL REPORTER
UPDATED: 07:47 GMT, 20 May 2011

 

Atheists have far better sex lives than religious people who are plagued with guilt  during intercourse and for weeks afterwards, researchers have found.

A study discovered that non-believers are more willing to discuss sexual fantasies and are more satisfied with their experiences.

Both groups of people admitted that they carried out the same activities such as masturbation, watching pornography, having oral sex and pursuing affairs.

Unrestricted passion: Atheists have better sex lives than followers of religion who are troubled by feelings of guilt, researchers claim

But followers of religion did not enjoy the experiences as much due to the stigma created by their belief systems, the study found. It left them with intense feelings of regret after they had climaxed.

The findings emerged in the 'Sex and Secularism' survey of more than 14,500 people carried out by psychologist Darrel Ray and Amanda Brown from Kansas University.

All of the people who were questioned were found to have sex around the same number of times a week. They also became sexually active at similar ages.

 

But devoutly religious people rated their sex lives far lower than atheists. They also admitted to strong feelings of guilt afterwards.

Strict religions such as Mormons ranked highest on the scale of sexual guilt. Their average score was 8.19 out of 10. They were followed closely behind by Jehovah's Witness, Pentecostal, Seventh Day Adventist, and Baptist.

Catholics rated their levels of sexual guilt at 6.34 while Lutherans came slightly lower at 5.88 . In contrast, atheists and agnostics ranked at 4.71 and 4.81 respectively.

The highs and lows: Religious people had as much sex as non-believers but they felt bad afterwards and often preyed for forgiveness (file picture)

The study found that in individuals, the stronger their religious beliefs were the more powerful their feelings of sexual regret.

RELIGION 'MAY AFFECT HEALTH OF BRAIN'

Followers of certain religions may have healthier brains that are less likely to develop Alzheimer's, scientists have claimed.

Researchers measured changes in the hippocampus are of the brain in a number of patients. The area is responsible for memory and learning.

All human brains shrink slightly with age and reduction in the size of the hippocampus has been linked to Alzheimer's.

But Protestants were found to have significant less atrophy, or wastage, in that area of the brain that Catholics, non-religious groups and born-again Protestants.

Participants who said that they had had life-changing religious experiences were also found to have large hipppocampus regions.

Experts hope that the findings might lead to preventative measures against brain deterioration. 

Researcher Amy from Duke University Medical Centre in Durham, New York, said: 'One interpretation of our finding - that members of majority religious groups seem to have less atrophy compared with minority religious groups - is that when you feel your beliefs and values are somewhat at odds with those of society as a whole, it may contribute to long-term stress that could have implications for the brain.'

Of people raised in very religious homes, 22.5 per cent said they were shamed or ridiculed for masturbating  compared with only 5.5 percent of people brought up in the least religious homes.

Some 79.9 per cent of people raised in very religious homes said they felt guilty about a specific sexual activity or desire while 26.3 per cent of those raised in secular homes did.

Worryingly, children raised in strongly religious homes were more likely to get their sex education from pornography, as they were not confident enough to talk with their parents.

However, there was some good news for religious groups. People who had lost their belief and became atheists reported a significant improvement in sexual satisfaction.

People who had left their beliefs behind said their sex lives were 'much improved' and rated their new experiences on average as 7.81 out of ten.

The finding dispelled conventional wisdom that feelings of guilt can continue  to trouble people after the religion has faded.

'We did think that religion would have residual effects in people after they left but our data did not show this. That was a very pleasant surprise. The vast majority seem to shake it off and get on with their sexual lives pretty well,' Darrel told alternet.org.

He added: 'Our data shows that people feel very guilty about their sexual behaviour when they are religious, but that does not stop them: it just makes them feel bad.

'Of course, they have to return to their religion to get forgiveness. It's like the church gives you the disease, then offers you a fake cure.'

Read more: http://www.dailymail.co.uk/sciencetech/article-1388827/Atheists-better-sex-religious-followers-plagued-guilt.html#ixzz2Cn1eQLQF 
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Justin Currie - Still In Love

Lovers leave their traces like jets across the sky
They find in all those faces, lines they recognize
My keepsakes have there places
At the back of a drawer
Or slipped between pages and stuck on a shelf

But I'm still in love
I'm still in love
I'm still in love
With nothing but myself

Yes, sometimes I remember
The way they signed their names
And always in December, I feel some kind of shame
The heart, it stays so tender
I reminisce like a hangman wishing his prisoners well

But I'm still in love
I'm still in love
I'm still in love
With nothing but myself

And I know their mother's ages
And I know all the stories so well
And I know I'll see their faces in Hell
So wipe away their traces
Blow the dust off of the shelf

Because I'm still in love
I'm still in love
I'm still in love
With nothing but myself

If You Feel Low .. Just Watch This

Anarchism and Violence - Anarcho-pacifism

Anarcho-pacifism  (also pacifist anarchism or anarchist pacifism)
is a tendency within the anarchist movement which rejects the use of violence in the struggle for social change.^[1][2] The main early influences were the thought of Henry David Thoreau^[2] and Leo Tolstoy while later the ideas of Mohandas Gandhi gained importance.^[1][2] It developed "mostly in Holland (sic), Britain, and the United States, before and during the Second World War".^[3]

Thought

 

For An Anarchist FAQ "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles." "(Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".^[16]

Anarcho-pacifism tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence"^[2].. Anarcho-pacifism criticizes the separation between means and ends. "Means,...must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".^[2]

An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The conquest of Violence. An Anarchist FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society. . . [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers. . . when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".^[16]

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau in the essay of the same name from 1849.^[2] 

Leo Tolstoy was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".^[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.^[2]
For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".^[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (Nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarchosyndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."

Post-Anarchism

Post-anarchism or postanarchism  

is an anarchist philosophy that employs post-structuralist andpostmodernist approaches. 

The term post-structuralist anarchism is used as well, so as not to suggest having moved beyond anarchism. 

It is not a single coherent theory, but rather refers to the combined works of any number of post-structuralists such as Michel Foucault, Gilles Deleuze, Jacques Lacan; postmodern feministssuch as Judith Butler; and post-Marxists such as Ernesto Laclau, Chantal Mouffe, Jacques Rancière; 

with those of the classical anarchists, with particular concentration on Emma Goldman, Max Stirner, and Friedrich Nietzsche. 

Thus, the terminology can vary widely in both approach and outcome

 

Common concepts within post-anarchism include:

• the misalignment of the subject in relation to discourse
• the denaturalization of the body and sexuality
• the rejection of the repressive hypothesis
• Foucault's genealogy
• the deconstruction of the binary oppositions of Western thought
• the deconstruction of gender roles through feminist post-structuralism

Tennishero - Midnight Love

'Sex Addiction' Redefined

By Lindsay Abrams

iOct 19 2012, 5:55 PM
 
A new psychiatric diagnosis for those suffering (yes, suffering) from hypersexuality

josemanuelerre/Flickr

When the Diagnostic and Statistical Manual (DSM)
-- the definitive guide to diagnostic criteria used by U.S. mental health professionals -- 
is updated next May (for the first time in 13 years) one of the new conditions in consideration to be among its pages is hypersexual disorder (HD). Known informally, if not entirely accurately, as "sex addiction," HD's inclusion in the manual will mean the diagnosis has finally "made it." 
A patient diagnosed with HD would typically experience "recurrent and intense sexual fantasies, urges, and behavior" for at least six consecutive months. Their hypersexuality would be uncontrollable and distressing, interfering with their normal life and leading to the possibility of self-harm. The disorder would only be diagnosed in patients over the age of 18. The disorder can take the form of masturbation, pornography, sex "with consenting adults," cybersex, phone sex, "adult entertainment venues/clubs," or -- because some things you just can't anticipate -- "other."

Do claims to "hypersexuality" really make one disordered, and deserve a place in the same book that defines debilitating afflictions like depression or schizophrenia?

In order for hypersexual disorder to make it into the book of diagnoses, the American Psychiatric Association needs to be convinced that there's a group of people out there whose problems are accurately defined by the criteria, and who will benefit from a diagnosis. A new field study published in the Journal of Sexual Medicine found that this is almost certainly the case.
The research is based on over 150 (overwhelmingly white and male) patients at outpatient clinics across the U.S. who were seeking help for unconstrained sexual behavior, along with 50 others who were being treated for general psychiatric disorders or substance abuse problems. A team of psychiatrists, psychologists, social workers, and marriage and family therapists, specifically chosen for their diverse backgrounds and varying levels of experience with sexual disorders, attempted to diagnosis the patients based on re-creations of clinical interviews.

Diagnostic criteria of the type being tested here defines boundaries, giving doctors a standardized method of distinguishing between health and illness, and also between specific disorders. A patient can be diagnosed with multiple disorders, but each is nonetheless a distinct entity. Basically, the researchers were tasked with finding out whether people who sought help for hypersexuality would be accommodated by the proposed definition. At the same time, they needed to ensure that people who suffered from other disorders weren't falsely diagnosed with HD.
Almost 90 percent of the time, they found that the criteria accurately classified the hypersexual patients as having HD. Conversely, 93 percent of the patients who were seeking help for other disorders did not fit into HD's guidelines.

For example, the people with substance abuse disorders reported engaging in a fair amount of problematic sexual behavior, but only when under the influence of their chosen substance. Substance abuse therefore remained their primary disorder, and only one such patient was found to have concurrent HD.

The researchers were able to conclude that the proposed criteria are a reliable diagnostic tool for HD.
But should these criteria even exist in the first place? Do claims to "hypersexuality" really make one disordered, and deserve a place in the same book that defines debilitating afflictions like depression or schizophrenia? Other findings from this study suggest that they should, because of the profoundly negative consequences it can have.

The higher the level of hypersexuality reported by patients, the more problems were associated with their behavior. As a result of what they certainly saw as a dysfunction, about 28 percent of the patients interviewed had contracted an STI at least once. Almost 40 percent had ended a relationship over their behavior, while most said they had emotionally hurt a loved one (and for 68 percent, they had done so several times). Over half lost money, and 17 percent had lost at least one job. These are also signs pointing to disorder, as is the way they tended to understand their actions: 78 percent felt that the behaviors associated with their hypersexuality had interfered with healthy sex.
The researchers did find evidence that hypersexual patients who reported using sex as a way of dealing with depressed moods or stress were actually more susceptible to mood swings and more vulnerable to anxiety, perhaps indicating that sex wasn't at the root of their problems. But they also noted a pattern of escalation: problems with hypersexuality tended to get worse with time, providing a strong case for the need for treatment.

How much sex must one have for it to be considered "hyper"? The DSM doesn't give a number, but the patients in this study reported having an average of 15 partners over a 12 month period. But less than half of the patients reported that their hypersexuality manifested itself in the form of sex with other people -- excessive consumption of pornography and masturbation were the most common.
Being really into sex or pornography, having an unusual fetish, or even engaging in occasional risky behaviors are not, on their own, seen as pathological. All can still be seen as normal variants of sexual expression. If the criteria for HD are accepted into the psychiatric canon, they will be used to help people who do feel that their behaviors are interfering with their lives. For them, a diagnosis can be a way of validating their problem and getting the help they need.

Hedonism in Ancient Egypt

Hedonism in Ancient Egypt

From Wikipedia, the free encyclopedia

Michael Parks - Anubis 

Scenes of a harper entertaining guests at a feast was common in ancient Egyptian tombs (see Harper's Songs), and sometimes contained hedonistic elements, calling guests to submit to pleasure because they cannot be sure that they will be rewarded for good with a blissful afterlife. The following is a song attributed to the reign of one of the Intef kings before or after the 12th dynasty, and the text was used in the eighteenth and nineteenth dynasties.^[3]

Let thy desire flourish,
In order to let thy heart forget the beatifications for thee.
Follow thy desire, as long as thou shalt live.
Put myrrh upon thy head and clothing of fine linen upon thee,
Being anointed with genuine marvels of the god's property.
Set an increase to thy good things;
Let not thy heart flag.
Follow thy desire and thy good.
Fulfill thy needs upon earth, after the command of thy heart,
Until there come for thee that day of mourning.

Depeche Mode - I Just Can't Get Enough

When I'm with you baby, I go out of my head

And I just can't get enough, I just can't get enough

All the things you do to me and everything you said

And I just can't get enough, I just can't get enough

We slip and slide as we fall in love

And I just can't seem to get enough of

We walk together, we're walking down the street

And I just can't get enough, I just can't get enough

Every time I think of you I know we have to meet

And I just can't get enough, I just can't get enough

It's getting hotter, it's a burning love

And I just can't seem to get enough of

I just cant get enough x16

And when it rains, you're shining down for me

And I just can't get enough, I just can't get enough

Just like a rainbow you know you set me free

And I just can't get enough, I just can't get enough

You're like an angel and you give me your love

And I just can't seem to get enough