DickTrickle
Definitely NOT Furor Planedefiler
- 12,977
- 14,880
Okay, now this is peak Vanessa.Only Godless men worry more about opinion than factenjoy hell, sinners
- 4
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- 2
Pharmakos' Chemo Ward
- Thread starter pharmakos
- Start date
Edaw
Parody
- 12,351
- 79,238
The universe is one big ChatGPT, making shit up as it goes. Sometimes the code works, sometimes it doesn't.
Also,
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Your mom is a Large Language Model.
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.
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I was beginning to think this also. It might just be schizophrenia. He does smoke a lot of weed.
Also,
.
.
Your mom is a Large Language Model.
.
.
.
I was beginning to think this also. It might just be schizophrenia. He does smoke a lot of weed.
- 1
pharmakos
soʞɐɯɹɐɥd
- 16,306
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Turning the other cheek indeed does not mean shutting the fuck up lol. It means don't be VIOLENT back. Christ used his words quite often especially when there was conflict.
pharmakos
soʞɐɯɹɐɥd
- 16,306
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If you guys can't tell yet when I'm being "tongue in cheek" then y'all are putting literal effort into misinterpreting me lol
pharmakos
soʞɐɯɹɐɥd
- 16,306
- -2,236
The English language is one of the only languages without a commonly accepted second person plural pronoun. "Y'all" is the closest we have. Language is always evolving. Deal with it.
Void
Experiencer
- 9,460
- 11,150
And yet somehow the vast majority of people are able to post quite adequately without having to use it much, if at all. Certainly not to the level that it tends to get used whenever someone suddenly finds themselves at odds with the "second person plural" masses.
pharmakos
soʞɐɯɹɐɥd
- 16,306
- -2,236
"And yet the vast majority of people are pretentious enough to waste time typing out two words when a single four letter word will suffice"
- 10,552
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Garlic and Cinnamilk in massive, quasi-lethal quantities. The science is settled!
- 1
The_Black_Log Foler
Stock Pals Senior Vice President
- 44,237
- 41,348
Lol imagine believing that anyone on this forum is larping.
- 1
- 1
- 1
pharmakos
soʞɐɯɹɐɥd
- 16,306
- -2,236
Cisplatin chemotherapy causes permanent side effects. They only use it still because it typically works on testicular cancer after a single go. Most people don't have to get it for four years straight.
- 1
pharmakos
soʞɐɯɹɐɥd
- 16,306
- -2,236
Hah I haven't logged into Pokemon Go on literally years bruv. I bet mt ex still opens 'em occasionally tho haha.
- 1
- 1
Kiroy
Marine Biologist
- 34,672
- 100,145
pharmakos
soʞɐɯɹɐɥd
- 16,306
- -2,236
pharmakos
soʞɐɯɹɐɥd
- 16,306
- -2,236
BTW, Pharmakos as a name isn't intended to be a drug reference. Tho I did appreciate the irony that would happen if people assumed it was and resultingly judged me for using the name.
No, "Pharmakos" is the original Greek word for "scapegoat." One who is cast out of a community in an attempt to purify it. The thing is, over time, the pharmakoi, being one of the few to actually leave the city, were often the first to acquire new knowledge from the world at large. When they would return after their period of ostracism, they often came bearing magic plants, potions, cosmetics, etc. Thus the word evolved to "pharmakeus" meaning sorcerer or potion maker, and "pharmakon" a general term for any medical or cosmetic product. (Cosmetics were important because they often served a secret purpose beyond their ritual use -- Kohl, for example, the traditional heavy black eye makeup wore in the Mediterranean region from Africa through Asia Minor to Anatolia, protected against airborne bacteria, which was especially important to Nile culture as the river receded each year, and other similar cultures centered around land that became seasonally marshy).
Meaning over time the very thing a community casts out can become the very thing it needs to be healed.
Following is written by someone else just some general copypasta about the terms.
Pharmakos, in Greek religion, a human scapegoat used in certain state rituals. In Athens, for example, a man and a woman who were considered ugly were selected as scapegoats each year. At the festival of the Thargelia in May or June, they were feasted, led round the town, beaten with green twigs, and driven out or killed with stones. The practice in Colophon, on the coast of Asia Minor (the part of modern Turkey that lies in Asia) was described by the 6th-century-bc poet Hipponax (fragments 5-11). An especially ugly man was honoured by the community with a feast of figs, barley soup, and cheese. Then he was whipped with fig branches, with care that he was hit seven times on his phallus, before being driven out of town. (Medieval sources said that the Colophonian pharmakos was burned and his ashes scattered in the sea.) The custom was meant to rid the place annually of ill luck.
The 5th-century Athenian practice of ostracism has been described as a rationalized and democratic form of the custom. The biblical practice of driving the scapegoat from the community, described in Leviticus 16, gave a name to this widespread custom, which was said by the French intellectual Ren? Girard to explain the basis of all human societies.
---------------------------
A pharmak?s (Greek: ????????, plural pharmakoi) in Ancient Greek religion was the ritualistic sacrifice or exile of a human scapegoat or victim.
A slave, a cripple or a criminal was chosen and expelled from the community at times of disaster (famine, invasion or plague) or at times of calendrical crisis. It was believed that this would bring about purification. On the first day of the Thargelia, a festival of Apollo at Athens, two men, the Pharmakoi, were led out as if to be sacrificed as an expiation.
Some scholia state that pharmakoi were actually sacrificed (thrown from a cliff or burned), but many modern scholars reject this, arguing that the earliest source for the pharmakos (the iambic satirist Hipponax) shows the pharmakoi being beaten and stoned, but not executed. A more plausible explanation would be that sometimes they were executed and sometimes not, depending on the attitude of the victim. For instance, a deliberate unrepentant murderer would most likely be put to death.[citation needed]
In Aesop in Delphi (1961), Anton Wiechers discussed the parallels between the legendary biography of Aesop (in which he is unjustly tried and executed by the Delphians) and the pharmakos ritual. For example, Aesop is grotesquely deformed, as was the pharmakoi in some traditions; and Aesop was thrown from a cliff, as was the pharmakoi in some traditions.
Gregory Nagy, in Best of the Achaeans (1979), compared Aesop's pharmakos death to the "worst" of the Achaeans in the Iliad, Thersites. More recently, both Daniel Ogden, The Crooked Kings of Ancient Greece (1997) and Todd Compton, Victim of the Muses: Poet as Scapegoat, Warrior and Hero (2006) examine poet pharmakoi. Compton surveys important poets who were exiled, executed or suffered unjust trials, either in history, legend or Greek or Indo-European myth.
------------------------------
[1] The chain, pharmakeia-pharmakon-pharmakeus, appears several times in Plato's texts. A word not directly or literally used by Plato is pharmakos, which means 'scapegoat'. According to Derrida, that it is not used by Plato does not indicate that the word is necessarily absent. Certain forces of association unite the words that are 'actually present' in a text with all the other words in the lexical system, whether or not they appear as words in such discourse. The textual chain is not simply 'internal' to Plato's lexicon. One can say that all the 'pharmaceutical' words do actually make themselves present in the text. 'It is in the back room, in the shadows of the pharmacy, prior to the oppositions between conscious and unconscious, freedom and constraint, voluntary and involuntary, speech and language, that these textual 'operations' occur' (Dissemination, p.129). Derrida places the opposites, presence-absence and inside-outside, under great pressure. If the word pharmakos that Plato does not use still resonates within the text, then there can be no matter of a text being closed upon itself. What do 'absent' and 'present' mean when the outside is always already part of the inside, at work on the inside?
[2] In ancient Athens, the character and the ritual of the pharmakos had the task of expelling and shutting out the evil (out of the body and out of the city). The Athenians maintained several outcasts at the public expense. When plague, famine, drought or other calamities befell the city, they sacrificed some of the outcasts as a purification and a remedy. The pharmakos, the scapegoat, was led to the outside of the city and killed in order to purify the city's interior. The evil that had affected the inside of the city from the outside, was thus returned to the outside in order to protect the inside. But the representative of the outside (the pharmakos) was nonetheless kept in the very heart of the inside, the city. In order to be led out of the city, the scapegoat must have already been within the city. 'The ceremony of the pharmakos is thus played out on the boundary line between the inside and the outside, which it has as its function ceaselessly to trace and retrace' (Dissemination, p.133). At the same time, the pharmakos is on the borderl between sacred and cursed, '... beneficial insofar as he cures - and for that, venerated and cared for - harmful insofar as he incarnates the powers of evil - and for that, feared and treated with caution' (Dissemination, p.133). He is the benefactor who heals and he is the criminal who incarnates the powers of evil. The pharmakos is like a medicine in that he 'cures' the impurity of the city, but he is, at the same time, a poison, an evil. Pharmakos. Pharmakon. Undecidables. Both words carry within themselves more than one meaning. Conflicting meanings.
[3] Pharmakos does not only mean scapegoat. It is also synonymous for pharmakeus, or wizard, magician, poisoner. In Plato's dialogues, Socrates is often portrayed as a pharmakeus. Socrates is considered as one who knows how to perform magic with words. His words act as a pharmakon (as a remedy, or as a poison?) and permeate the soul of the listener. In Phaedrus, he fiercely objects to the ill effects of writing. He compares writing to a pharmakon, a drug, a poison: writing repeats without knowing. Socrates suggests a different pharmakon, a medicine: dialectics, the philosophical dialogue. This, he claims, can lead one to true knowledge, the truth of the eidos, that which is identical to itself, always the same as itself, invariable. This is the message of Socrates to the city of Athens. He acts as a magician (pharmakos) - Socrates himself speaks about a divine or supernatural voice that comes to him - and his most famous medicine (pharmakon) is speech, dialectics and dialogue that will lead to knowledge and truth.
But Socrates also becomes Athen's most famous 'other' pharmakos, the scapegoat. He becomes a stranger, even an enemy who does not speak the proper language of the other citizens. He is an other; not the absolute other, the barbarian, but the other (the outside) who is very near, who is already on the inside. According to several prominent Athenians, he was of bad moral and political influence. His constant criticism undermined the faith in democracy of many Athenians. In 399 BC, Socrates was charged with introducing new gods and corrupting the young and sentenced to death. Having accused him as a force of evil, Athens killed him to keep itself intact. Athens kills the pharmakos (both the magician and the scapegoat).
No, "Pharmakos" is the original Greek word for "scapegoat." One who is cast out of a community in an attempt to purify it. The thing is, over time, the pharmakoi, being one of the few to actually leave the city, were often the first to acquire new knowledge from the world at large. When they would return after their period of ostracism, they often came bearing magic plants, potions, cosmetics, etc. Thus the word evolved to "pharmakeus" meaning sorcerer or potion maker, and "pharmakon" a general term for any medical or cosmetic product. (Cosmetics were important because they often served a secret purpose beyond their ritual use -- Kohl, for example, the traditional heavy black eye makeup wore in the Mediterranean region from Africa through Asia Minor to Anatolia, protected against airborne bacteria, which was especially important to Nile culture as the river receded each year, and other similar cultures centered around land that became seasonally marshy).
Meaning over time the very thing a community casts out can become the very thing it needs to be healed.
Following is written by someone else just some general copypasta about the terms.
Pharmakos, in Greek religion, a human scapegoat used in certain state rituals. In Athens, for example, a man and a woman who were considered ugly were selected as scapegoats each year. At the festival of the Thargelia in May or June, they were feasted, led round the town, beaten with green twigs, and driven out or killed with stones. The practice in Colophon, on the coast of Asia Minor (the part of modern Turkey that lies in Asia) was described by the 6th-century-bc poet Hipponax (fragments 5-11). An especially ugly man was honoured by the community with a feast of figs, barley soup, and cheese. Then he was whipped with fig branches, with care that he was hit seven times on his phallus, before being driven out of town. (Medieval sources said that the Colophonian pharmakos was burned and his ashes scattered in the sea.) The custom was meant to rid the place annually of ill luck.
The 5th-century Athenian practice of ostracism has been described as a rationalized and democratic form of the custom. The biblical practice of driving the scapegoat from the community, described in Leviticus 16, gave a name to this widespread custom, which was said by the French intellectual Ren? Girard to explain the basis of all human societies.
---------------------------
A pharmak?s (Greek: ????????, plural pharmakoi) in Ancient Greek religion was the ritualistic sacrifice or exile of a human scapegoat or victim.
A slave, a cripple or a criminal was chosen and expelled from the community at times of disaster (famine, invasion or plague) or at times of calendrical crisis. It was believed that this would bring about purification. On the first day of the Thargelia, a festival of Apollo at Athens, two men, the Pharmakoi, were led out as if to be sacrificed as an expiation.
Some scholia state that pharmakoi were actually sacrificed (thrown from a cliff or burned), but many modern scholars reject this, arguing that the earliest source for the pharmakos (the iambic satirist Hipponax) shows the pharmakoi being beaten and stoned, but not executed. A more plausible explanation would be that sometimes they were executed and sometimes not, depending on the attitude of the victim. For instance, a deliberate unrepentant murderer would most likely be put to death.[citation needed]
In Aesop in Delphi (1961), Anton Wiechers discussed the parallels between the legendary biography of Aesop (in which he is unjustly tried and executed by the Delphians) and the pharmakos ritual. For example, Aesop is grotesquely deformed, as was the pharmakoi in some traditions; and Aesop was thrown from a cliff, as was the pharmakoi in some traditions.
Gregory Nagy, in Best of the Achaeans (1979), compared Aesop's pharmakos death to the "worst" of the Achaeans in the Iliad, Thersites. More recently, both Daniel Ogden, The Crooked Kings of Ancient Greece (1997) and Todd Compton, Victim of the Muses: Poet as Scapegoat, Warrior and Hero (2006) examine poet pharmakoi. Compton surveys important poets who were exiled, executed or suffered unjust trials, either in history, legend or Greek or Indo-European myth.
------------------------------
[1] The chain, pharmakeia-pharmakon-pharmakeus, appears several times in Plato's texts. A word not directly or literally used by Plato is pharmakos, which means 'scapegoat'. According to Derrida, that it is not used by Plato does not indicate that the word is necessarily absent. Certain forces of association unite the words that are 'actually present' in a text with all the other words in the lexical system, whether or not they appear as words in such discourse. The textual chain is not simply 'internal' to Plato's lexicon. One can say that all the 'pharmaceutical' words do actually make themselves present in the text. 'It is in the back room, in the shadows of the pharmacy, prior to the oppositions between conscious and unconscious, freedom and constraint, voluntary and involuntary, speech and language, that these textual 'operations' occur' (Dissemination, p.129). Derrida places the opposites, presence-absence and inside-outside, under great pressure. If the word pharmakos that Plato does not use still resonates within the text, then there can be no matter of a text being closed upon itself. What do 'absent' and 'present' mean when the outside is always already part of the inside, at work on the inside?
[2] In ancient Athens, the character and the ritual of the pharmakos had the task of expelling and shutting out the evil (out of the body and out of the city). The Athenians maintained several outcasts at the public expense. When plague, famine, drought or other calamities befell the city, they sacrificed some of the outcasts as a purification and a remedy. The pharmakos, the scapegoat, was led to the outside of the city and killed in order to purify the city's interior. The evil that had affected the inside of the city from the outside, was thus returned to the outside in order to protect the inside. But the representative of the outside (the pharmakos) was nonetheless kept in the very heart of the inside, the city. In order to be led out of the city, the scapegoat must have already been within the city. 'The ceremony of the pharmakos is thus played out on the boundary line between the inside and the outside, which it has as its function ceaselessly to trace and retrace' (Dissemination, p.133). At the same time, the pharmakos is on the borderl between sacred and cursed, '... beneficial insofar as he cures - and for that, venerated and cared for - harmful insofar as he incarnates the powers of evil - and for that, feared and treated with caution' (Dissemination, p.133). He is the benefactor who heals and he is the criminal who incarnates the powers of evil. The pharmakos is like a medicine in that he 'cures' the impurity of the city, but he is, at the same time, a poison, an evil. Pharmakos. Pharmakon. Undecidables. Both words carry within themselves more than one meaning. Conflicting meanings.
[3] Pharmakos does not only mean scapegoat. It is also synonymous for pharmakeus, or wizard, magician, poisoner. In Plato's dialogues, Socrates is often portrayed as a pharmakeus. Socrates is considered as one who knows how to perform magic with words. His words act as a pharmakon (as a remedy, or as a poison?) and permeate the soul of the listener. In Phaedrus, he fiercely objects to the ill effects of writing. He compares writing to a pharmakon, a drug, a poison: writing repeats without knowing. Socrates suggests a different pharmakon, a medicine: dialectics, the philosophical dialogue. This, he claims, can lead one to true knowledge, the truth of the eidos, that which is identical to itself, always the same as itself, invariable. This is the message of Socrates to the city of Athens. He acts as a magician (pharmakos) - Socrates himself speaks about a divine or supernatural voice that comes to him - and his most famous medicine (pharmakon) is speech, dialectics and dialogue that will lead to knowledge and truth.
But Socrates also becomes Athen's most famous 'other' pharmakos, the scapegoat. He becomes a stranger, even an enemy who does not speak the proper language of the other citizens. He is an other; not the absolute other, the barbarian, but the other (the outside) who is very near, who is already on the inside. According to several prominent Athenians, he was of bad moral and political influence. His constant criticism undermined the faith in democracy of many Athenians. In 399 BC, Socrates was charged with introducing new gods and corrupting the young and sentenced to death. Having accused him as a force of evil, Athens killed him to keep itself intact. Athens kills the pharmakos (both the magician and the scapegoat).