Discord mention by id

Good morning, afternoon, evening, or night, wherever you might be! (It's evening here in EST; wasn't that a clever way to point out my time zone?) You can call me CC; I'm a long-time roleplay writer (squarely in the middle of my twenties) who's braving the new frontier of Reddit to find partners in storytelling. I'm a big believer in lengthy posts: Not word count over substance, of course, but breathing life into a setting and characters with well-chosen details and, hopefully, a little flair, is something that's near and dear to my heart.
The genre I'm looking to explore, most likely to the chagrin of some of the more high-concept-minded scribes here, is modern-day slice-of-life! (If you closed out of this ad upon reading that, it's okay! High-concept stories are AWESOME, they're just not my strong suit.) I'd thoroughly enjoy getting to craft a playful story with a plucky pair of romantic leads who have a cheeky chemistry, an I-can't-stand-them-but-oh-God-I'm-crushing energy, and a spark that'll see them end up together.
You may notice I'm speaking in broad strokes instead of debuting the prompt for a more specific story, and that's by design! I think stories really sing when writers work together to decide on a setting and plot beats, but, hey, if you ask me to write you something and you'll follow my lead, cool, that works too.
The characters I'm best at writing are typically college-to-young-adult in age, and I most enjoy writing adorkable male leads who are, in some way, an underdog in a power dynamic with their romantic counterpart, starting on the back foot and working tirelessly to go toe-to-toe with her antics.
If this ad speaks to you in any way, shape, or form, please write me and tell me why! Let's do what this post's title says and write something witty, charming, and cheeky.

The headline is basically the long and short of it. My brother attended undergrad for 10+ years and still didn’t graduate while wasting 50 K plus of my dad‘s money. During this time he also lived with me rent free so in my mind, he really had no reason for not completing his degree. I’ll admit, I have some resentment towards him for always having it much easier and yet accomplishing much less.
Anyway he started dating his now wife when he was 27, and she was barely 18. The age difference was concerning, but she seemed very mature, and he seemed like he was finally growing up. Fast forward seven years and my sister-in-law has desperately wanted to get pregnant. Admittedly, I’m child free but I respect her desire for parenthood. However, she is the sole breadwinner at 25 and my dip shit brother quit his job last year to start a car detailing business with what I’m sure is the financial backing of my dad. Has he ever shown an interest in cars or had the self motivation complete anything? No but apparently that’s a rude question to ask…And as I suspected he has yet to break even on his entrepreneurial venture a year into it. All this to say it’s a less than ideal environment to bring a kid into financially and I think emotionally.
Because what I haven’t addressed yet is my brothers temper, emotional dysregulation, and oh yeah, he’s basically a fascist. I’m terrified he’ll have a kid who is queer or trans or disabled or even a girl period. This guy is Jordan Petersons number one fan. He’s highly volatile and will escalate anything into an argument with raised voices. Aside from never completing anything and going all in on harebrained ideas, he’s also a bad person in my opinion. It makes me sad for the kid and for his wife, who is now trapped with him in her life basically forever.
What I can’t abide by is my mom going on and on like this is the happiest moment in her life to have a grandchild even though she acknowledges, my brother has a less than stable track record. Like lady, this man has never stuck with anything. Why do you think a kid is going to make it any different? It’s not fair to make a literal baby responsible for a grown man maybe changing his life.
I’m also furious that a couple people have mentioned that I am just jealous that he’s having a baby and I’m not. I feel like jealous is not the right word because yes in a different world, I would’ve love to have a child but the reality of climate change, threat of societal collapse, and the way western society devalues families and mothers specifically, I have decided it’s the only humane choice to abstain from procreation both for me and my potential child. I guess I am envious of other people’s ability to ignore reality and pop a kid out anyway.
I feel like I’m rambling, but I’m just upset that society has normalized random idiots having children. And I’m upset that my family seems to have amnesia about my brother’s recklessness because a baby now trumps everything. But I’m the asshole for not shouting my excitement from the rooftops.

Edit: PC, Steam btw. Forgot to mention, incase it wasn't obvious by the specs.
Am interested in the game but can't seem to find a definitive answer on this. Has the performance improved at all? For context, I'd be running at 1440p, RTX 3080 and 5600x with 32GB Ram. I saw that the tutorial ran perfectly but when you arrive at Hogwarts the game went to shit.
Has this changed? Is it worth diving into now?

I bought a homestead with a guest apartment four years ago at the age of 23 together with my mom. The idea was to rent the guest apartment as well as an event space below it and get some animals to tap into agritourism which is very popular here (Czech Republic).
Well in the last four years there's been a global pandemic, then a fire in the laundry room (faulty appliance), then I broke my ankle and then my mom died 3 weeks ago of brain cancer that she fought for a year.
I'm sitting here at the age of 27 and I'm terrified. The place is huge, it's a lot of work, and I'm alone. I've sold stuff elsewhere to fund projects this summer that should all improve guest occupancy. I've set up some google spreadsheets to track my business and personal finances alongside what my accountant does. People seem to like the place, they're coming back, if things go right and I know how to do math next year the business should cover its own expenses. I'm working as a private tutor on the off season (Sept-May) and saving as much of that as I can as backup.
But days like today I just feel paralyzed by fear and it really hurts my motivation. What if things don't work out, what if I end up in debt, what if some big catastrophe happens and I don't have funds to cover it, or what if I get injured or sick?
Anyway, I guess this is just sort of a vent, which I hope is alright on here. If anyone has words of advice or anecdotes I'd appreciate them. And if there's anything like a Discord server for people running small businesses I'd really love to join.

Written by Russell Kirkland
This discussion of "Taoism" in classical China will begin with the observation that there was actually no such thing, at least not in the sense that is commmonly accepted among non-specialists. Both in Asia and in the West, many scholars, and their students, have ignored the many advances in Taoist studies since the 1970s, and have continued to cling to outdated stereotypes of what Taoism was/is. In particular, they often cling to simplistic notions about "philosophical Taoism" that now seem unable to withstand critical analysis, in light of recent advances in textual and historical research. The concept of "philosophical Taoism" is, to a large extent, a modern fiction, which has been developed and embraced by people around the world for specific and identifiable social, intellectual, and historical reasons.
Current research reveals that the so-called "Taoist school" of classical times was actually "a retrospective creation": it began as the reification of a Han-dynasty bibliographic classification, and it took its present form in post-Han times, i.e., in the third century CE.
The importance of these facts is that we need to press non-specialists to re-evaluate their commonly accepted ideas of what "Taoism" is. For most of this century, there has been nearly universal agreement among philosophers, historians, and the general public — in Asia and in the West — that "Taoism" could simply be equated with a set of ideas that are embodied (or are perceived to be embodied) in the Tao te ching and the Chuang-tzu. Current research has begun to demonstrate that that common understanding is far too simplistic.
To begin with, it is now clear to most specialists that those two texts were not, in fact, the expositions of two great philosophers, but rather the product of a prolonged period of accretion. That is, each contains ideas from a variety of minds generations or even centuries apart, not to mention different geographical regions. The Chuang-tzu probably originated in scattered jottings of a man named Chuang Chou ca. 320 BCE, and was developed into its present form over the following 500 years. The earlier layers of the Chuang-tzu were apparently composed by someone who had never seen the Tao te ching. For its part, the Tao te ching dates only to around the beginning of the third century BCE, i.e., to several decades after the Chuang-tzu began to be compiled. But once again, there is no evidence that the Tao te ching's compilers were aware either of the ideas of the fourth-century writer Chuang Chou or of the text that eventually came to bear his name. Though the provenance of the Tao te ching is still the subject of debate, one current line of research suggests that it may have emerged from the re-working of oral traditions of a community in the southern state of Ch'u. So far, research has been unable to shed virtually any light upon the identity of its compiler or redactor. And I certainly do not expect to establish that identity here. But what is, in fact, possible is to examine possible evidence of that redactor's familiarity with another ancient text, a text of which few today — even among scholars of Chinese thought or religion — have ever heard. That text is a brief work, about one-half the length of the Tao te ching, entitled the Nei yeh (or "Inner Cultivation").
There is little doubt that the Nei yeh is several generations older than the Tao te ching. It seems to date to some time in the second half of the fourth century BCE. That is, it may have been compiled by a contemporary of Chuang Chou, though again there is virtually no data as to the compiler's identity. The Nei yeh fell out of general circulation when it became incorporated into a larger collection, the Kuan-tzu, sometime before the middle of the second century BCE. After that, it was seldom noted by Chinese scholars or philosophers until the 20th century, and even today its thought and significance have barely begun to be explored.
For instance, though it has never, to my knowledge, hitherto been noticed, the influence of the Nei yeh on Chinese thought was profound and extensive. For example, it is here that one first encounters comprehensible references to the personal cultivation of such forces as ch'i ("life-energy"), ching ("vital essence"), and shen ("spiritual consciousness"). The cultivation of such forces became a central theme in certain versions of modern Taoism, as well as in Chinese medicine. But there is also evidence that the Nei yeh may have profoundly influenced the Tao te ching. In this essay, I attempt to identify basic thematic differences between the Nei yeh, the Chuang-tzu, and the Tao te ching, and to suggest certain interpretive strategies for understanding the relationship among them.
The primary difference between the Nei Yeh and the Tao te ching is signalled by the title of the former. Nei means "internal," and in ancient times yeh meant in one sense "cultivation/production" and in another sense "what one studies." Thus the work's title refers directly to "Inner Cultivation" or "Inner Development." Its contents provide the reader with instruction and advice for applying oneself to a task involving what is inside oneself. That is, it teaches the reader how and why to practice certain specific forms of biospiritual cultivation. In fact, unlike the Tao te ching, the Nei Yeh is concerned with virtually nothing else besides biospiritual cultivation.
The Teachings of the Nei Yeh
The teachings of the Nei Yeh are quite distinct from the ideas that most non-specialists associate with "philosophical Taoism." Its teachings will sound more familiar to people acquainted with the traditions of modern Taoism that focus on the cultivation of ch'i. The Nei Yeh indeed begins with the assumption of a powerful salubrious reality called ch'i, "life-energy." In the Nei Yeh, ch'i is present both within all things and all around them. Within each being, ch'i is centered in the "essence," ching — which Roth describes as "the source of the vital energy in human beings [and] the basis of our health, vitality, and psychological well-being." But the central focus of the Nei Yeh's teachings have to do more with how the individual manages his/her hsin, the "heart/mind." The "heart/mind" is the ruling agency in the individual's biospiritual nexus, i.e., in the entire personal complex of body/mind/heart/spirit). The Nei Yeh's principal teaching is that one should make sure that one's "heart/mind" is balanced and tranquil, without excessive cogitation or emotion. If one can maintain a tranquil "heart/mind," then one will become a receptor of life's salubrious energies, and will be able to retain them; without tranquility, those healthful energies will leave, and one's health, and very life, will become threatened.
In the Nei Yeh, the specific nature and identity of life's desirable energies are still some-what vague. One key term that it uses is shen, "spirit" or "spiritual consciousness." "Spirit" involves perception and comprehension: it is the basis for all higher forms of awareness. According to the Nei Yeh, the practitioner must align his/her biospiritual nexus with the unseen forces of the world in order to attract "spirit" and receive it into one's quietened "heart/mind." One's ability to succeed in this endeavor is called te. Te has often been dubbed a key concept in "philosophical Taoism," but the meaning of the term in the Nei Yeh hardly resembles any of the common descriptions of the term as it is used in the more familiar Taoist texts. In the Nei Yeh, the term te does retain the generic meaning of "the inner moral power of an individual," and even the archaic (Shang-dynasty) concept of te as "a proper disposition toward the unseen forces." But here, te is clearly not a force that is intrinsic to our natures, as many modern descriptions of Te in "philosophical Taoism" would have us believe. Rather, te, like "spirit," is something that we acquire when all elements of the body/heart/mind are completely peaceful and properly aligned. Here we can discern the full meaning of the traditional Chinese explanation that the word te meaning "inner power" may be understood in terms of the homophone te which is the common verb in both classical and modern Chinese for getting or acquiring. In the Nei Yeh, te may be termed "the acquisitional agency," for it is not just what we attract and receive, but that whereby we attract and receive the higher forces of life (e.g., ch'i and shen). What is more, in the Nei Yeh one is told that one's te is something that one must work on each and every day. (Once again, such teachings vary widely from the concept of what Te means in common notions of "philosophical Taoism.") The practitioner builds up his/her te by practicing daily self-control over his/her thought, emotion, and action. One who succeeds at these practices can become a sheng-jen, a "sage." The "sage" is described as being "full of spirit" and "complete in heart/mind and in body."
One might well ask what role the concept of tao plays in the Nei Yeh. The way the term is used in the Nei Yeh does not always coincide with the way it is used in the more familiar texts. In the Nei Yeh, the term tao is actually quite vague: it is sometimes used rather indiscriminately to refer to the salubrious forces of life that the practitioner is working to cultivate. For instance, one passage reads as follows:
The Way is what infuses the structures [of the mind] yet men are unable to secure it. It goes forth but does not return, it comes back but does not stay. Silent! none can hear its sound. Sudden! so it rests in the mind. Obscure! one cannot see its form. Surging! it arises along with me. We cannot see its form, we cannot hear its sound, yet we can put a sequence to its development. Call it "Way."
One also encounters a line that is virtually identical to passages in the Tao te ching: "What gives life to all things and brings them to perfection is called the Way." But otherwise, the term tao is seldom identified in the terms that are familiar to readers the Tao te ching or the Chuang-tzu. In the Nei Yeh, the term is generally used as an equivalent of its technical terms for the spiritual realities that the practitioner is being instructed to attract and retain by means of tranquillizing the heart/mind.
Thematic Contrasts between the Nei Yeh and the Familiar "Taoist Classics"
Clearly, the Nei Yeh has a specific and identifiable focus, articulated in terms comprehensible to the careful reader. But it is also clear that if we are intellectually honest, the teachings of this text are quite distinguishable from those of the more familiar texts of classical Taoism. For instance, while terms like te and tao appear frequently in all the texts, they are used in different senses in different texts, as well as in different passages of the same text. Neither term is thus a "basic concept" of some general philosophical system: each term carried a variety of meanings among the people who developed "Taoist" ideas across ancient China. We should thus beware the common tendency of assuming that certain teachings of the Tao te ching and Chuang-tzu were in any sense representative of a coherent ancient Chinese school of thought, much less normative for identifying "Taoist" beliefs and values in general.
Secondly, it should be noticed that the portrait of the Taoist life in the Nei Yeh is in some ways quite dissimilar to that which we generally encounter in the Tao te ching and Chuang-tzu. For instance, the key to life in the Nei Yeh is one's diligent effort to attract and retain spiritual forces named ch'i, ching and shen. While each of those terms does occur here and there in both the Tao te ching and the Chuang-tzu, seldom in those texts do we find the specific teachings that are so basic to the Nei Yeh.16 In particular, it is hard to think of passages from either of the more familiar texts that suggest that the thing called tao is a force that can come into or go out of a person, or that one it is necessary to engage in specific practices to get the tao to come or to keep it from going away.17 In the more familiar texts, the term tao generally seems to suggest a universal reality from which one can never really be ontologically separated.
In addition, the practices commended in the Nei Yeh are much more clearly physiological in nature than we are accustomed of thinking of Taoist practice as being. Indeed, one of the reasons that some of the teachings of the Tao te ching have become domesticated in Western culture is that the public believes those teachings to involve no regular, definable practices that involve one's physical existence. According to such beliefs, the Taoist life is essentially stative: it never involves specific practices that carry historical or cultural baggage, and certainly never involves any work.
It should also be noted that the Nei Yeh never presents the spiritual life in terms of "practicing wu-wei." Here, the Taoist life is not a stative life of "just being," or of "being spontaneous," but rather a very active life of specific practices, practices that must be carefully learned and properly performed if one is ever to come into possession of such elusive forces as tao. In this framework, the Taoist life involves personal responsibility, dedication to a life of constant self-discipline, and conscientious daily practice. Moreover, this practice involves the purification and proper ordering of one's body as well as one's "heart/mind." It would be excessive to say that the Nei Yeh teaches a "Taoist yoga," but it clearly does assume that the spiritual life involves practices that also have physical components, even extending to moderation in eating. I thus refer to such activities more broadly as "biospiritual practices."
Neither the Tao te ching nor the Chuang-tzu are so clearly focussed upon biospiritual practices. While they do contain passages that allude to such practices, their writers (or at least the editors) have many other teachings to convey, teachings that are generally absent from the Nei Yeh. For instance, as Rickett observed long ago, the concepts of yin and yang are nowhere seen in the Nei Yeh. Modern beliefs egregiously exaggerate the centrality of those concepts in the Taoist tradition. In reality, the concepts of yin and yang were never specifically Taoist. The terms do appear in the Tao te ching and the Chuang-tzu, though in quite minor roles. But the world of the Nei Yeh is a world quite devoid of yin and yang.
Other differences between the Nei Yeh and the more familiar texts seem not to have been remarked upon by other readers. For instance, there are few teachings in the Nei Yeh involving issues of government. Though modern conceptions commonly associate Taoism with the life of the individual rather than with social or political concerns, such was never really the case. Social and political concerns always played an important role in Taoism, from classical times into the later imperial period. The Tao te ching, for its part, contains dozens of passages discussing the problems involved with ruling a state. Indeed, some respected scholars have long characterized the Tao te ching as "a handbook for rulers." Such a characterization is actually something of an exaggeration, but the point here is that the Nei Yeh displays little interest in issues of government.
In addition, the Nei Yeh differs from both the Tao te ching and the Chuang-tzu in that it never critiques or ridicules the beliefs or practices of Confucians. Once again, there is a common misconception that "Taoism" arose as a reaction against Confucianism, and that Taoists always clearly differentiated their teachings from those of the Confucians. However, there is nothing in the Nei Yeh that criticizes Confucian teachings. In fact, there are clear and unmistakable continuities between the teachings of the Nei Yeh and certain elements of the teachings of the 4th-century Confucian known as Mencius. What is missing from the Nei Yeh is the Confucian emphasis upon saving society by reviving within one's personal life the principles of proper moral/social behavior known as li. The reader of the Nei Yeh is taught how to align him/herself with the forces at work in the world, because doing so is necessary for one's personal well-being. There is little trace of a belief that one is responsible for changing society. On the other hand, those who held such beliefs are neither faulted nor mocked. So while sections of both the Tao te ching and the Chuang-tzu were composed by opponents of Confucianism, such sentiments are not found in the Nei Yeh.
Another theme conspicuously absent is the idea that the ideal society is a small-scale community without civilized technology or complex socio-political institutions. That idea is most familiar to the modern audience from the 80th chapter of the Tao te ching, though there are other examples in the Chuang-tzu. Several scholars have recently begun referring to such ideals as a distinct "phase" or "voice" of early Taoism, to which they refer as "Primitivist." But as some of those scholars have already noted, the Nei Yeh is completely devoid of such ideals. Thus, the Rousseau-esque idea that Taoism consists of a rejection of civilization in favor of simpler ways of living is inaccurate. It would seem that a person could follow the teachings of the Nei Yeh within nearly any social context, and that it never occurred to the text's compilers that any one type of social setting might be preferable to any other. The Nei Yeh does not, therefore, provide the antidote to the Industrial Revolution that Westerns have sometimes claimed to find in "philosophical Taoism."
So if we have here a form of Taoism that is fundamentally disinterested in social issues, would it be correct to say that it is basically more concerned with our place in the universe? Well, in a certain sense, yes, but it is important to note that the Nei Yeh is also unconcerned with many of the cosmological issues with which modern readers are often so fascinated. For example, there is no real discussion of cosmogony in the Nei Yeh. Other Taoist texts sometimes discuss the origin of the world, in terms that sometimes seem to combine poetry with philosophy. But the Nei Yeh contains no such passages. It alludes to no "Non-Being" from which "Being" comes, and it posits no eternal reality ontologically prior to, or separate from, the present world — no "noumenon" to contrast with the "phenomena" of life as we know it. The closest thing to a cosmogonic passage in the Nei Yeh would seem to be its opening lines:
[The vital essence (ching) of all things — This is what makes life come into being: Below, it generates the five grains, Above, it brings about the constellated stars. When it flows in the interstices of Heaven and Earth, It is called "spiritual beings"; When it is stored up inside [a person's] chest, He is called "a sage."]
But here we are clearly dealing with a life-force that operates within the world, a force of generation that is spiritual in nature, and can be localized either within independent spiritual beings or within a person who successfully collects and stores it. But there is no suggestion here of any noumenal reality that has an ontological existence separate from the reality of which we are all a part. "Being" does not come from "Non-Being," and the composers show no interest in constructing any cosmological theories. These facts are brought home most clearly when we encounter the term tao in the text, for as noted earlier, in the Nei Yeh the term tao clearly refers to a transient reality that a person needs to attract and to retain. It is not some universal transcendent that one attains by developing some "mystical gnosis" qualitatively distinct from normal experience.
Nor is there any discussion in the Nei Yeh of the theme of "change." There is little trace, for instance, of the notion that there is un unchanging cosmic force beyond the world of change. Nor is there a poetic image of a sagely person who blissfully flows or drifts along with life's ongoing processes. The latter idea may be present in passages of the Chuang-tzu, but there is nothing like it in the Nei Yeh, any more than there is in the Tao te ching. In the Nei Yeh, one neither transcends change nor adapts to it: there is, in fact, no mention of life as a process of change or flux. Rather, the Nei Yeh teaches that there is a salubrious natural force, or set of forces, that are elusive: they are not ephemeral — they are enduring — but they do not stay in one place unless a person has transformed him/herself into an efficient receiver and receptacle for those forces. A good analogy for them might be radio waves, which are constantly flowing around and through us, but can only be held and put to use by a device that is properly tuned. To extend this metaphor a bit more, the Nei Yeh seems to suggest that we are radios that were all properly designed, and were originally fully functional; but now we experience interference in the form of excessive activity in the heart/mind, and we need to re-tune ourselves to eliminate that interference and begin functioning properly again. For these reasons, it would be correct to say that the Nei Yeh requires self-corrective activity, just as the other Taoist texts do, but that the Nei Yeh's model for understanding and practicing self-correction is fairly unique.
The Nei Yeh also gives the lie to yet other misconceptions of Taoism, including some held by thoughtful philosophers. One such misconception is that Taoist teachings are deeply iconoclastic, antinomian, even revolutionary. According to this view, the basic thrust of Taoism is to jolt the individual into a realization that he/she should reject traditional beliefs and values, condemning them as the artificial constructs of an oppressive society. This interpretation of classical Taoism is not just the conceit of 1960s Hippies who saw it as a condemnation of "establishment culture." Generations of Westerners — Americans in particular, perhaps — have read the Tao te ching, and parts of the Chuang-tzu, as a post-Enlightenment gospel of individual freedom, freedom from the uncomfortable aspects of "Society" in general, and of Western culture in particular.
One version of this modern concept of Taoism can be seen in certain recent analyses by the respected philosopher Chad Hansen. Hansen seems to perpetuate the notion that Taoism is essentially an attempt to undermine acceptance of "convention." He argues that the Tao te ching and Chuang-tzu both begin from a "linguistic skepticism (which) arises against a background assumption that language is a social mechanism for regulating people's behavior." Speaking of the composer of the Tao te ching, Hansen says, "His political and practical advice is almost invariably the reversal of conventional political and moral attitudes. He reverses conventional values, preferences, or desires..." Why? "All learning of distinctions comes with dispositions to prefer one or the other... (But) trained discriminations are not a constantly reliable guide to behavior. Culturally motivated preferences based on those distinctions are, on the whole, unreliable. And they control us in insidious, unnatural ways." While Hansen may be partly or wholly correct in his assessment of the role of culture in forming individuals' dispositions, it is dubious whether that assessment was present in the minds of the Taoists of classical China, particularly in the mind in the compiler of the Tao te ching. Most of Hansen's "Daoist theory of knowledge" is woven from certain themes in Chuang-tzu, where such issues do indeed seem to be addressed. But such intricate treatment of "knowledge," "language," "convention," etc., are not found in the Tao te ching, which addresses concerns that are quite distinguishable from those of the compiler(s) of the Chuang-tzu, especially a variety of moral and political concerns. And in the Nei Yeh, there is no trace of any critique of the relationship between culture and knowledge or desire. The Nei Yeh does not critique "conventional society" and urge us to reject it, nor does it critique language, nor does it urge us to beware socially-inculcated valuations.
There are yet other distinctive features to the teachings of the Nei Yeh. For instance, unlike the Tao te ching, it has nothing to say about issues of gender. There are several passages in the Tao te ching that commend a "feminine" attitude or behavior, such as humility or yielding. Such passages appear to imply that what is wrong with our normal attitudes and behavior is that they are excessively "masculine." Such ideas, however, are seldom seen in texts like the Chuang-tzu, and they are likewise absent from the Nei Yeh. The compilers of the Nei Yeh do teach that there are attitudes and behaviors that we should forego, but there is no gender imagery associated with them.
In this connection, one might ask whether the three texts share the same intended audience. Were any or all of them intended specifically for men? Well, one may infer that when the reader is given advice presumed useful for achieving political goals, the reader was presumed to be male, since, in ancient China, political participation by women was not an option (except for a spouse or immediate family member of a man who held a position of authority). As mentioned earlier, the Nei Yeh is comparable to most sections of the Chuang-tzu in that the reader is seldom assumed to be someone attempting to engage in political rule. It is also true that in ancient China women seldom achieved literacy, so one could argue that any written text was intended only for men. But such reasoning ignores other possibilities, such as that of a family or group that included both men and women, all interested in learning how to live from a text that few of them could actually read themselves. One should also note that the Nei Yeh (like much of the Tao te ching) is composed largely in verse, and that some scholars believe that certain sections "may have been borrowed from some early Taoist hymn."28 We must bear in mind that though ancient China did produce some written texts, it was still largely an oral society, in which most people of either gender acquired and dispensed information and advice primarily, if not exclusively, by word of mouth. The Nei Yeh is almost certainly a text containing teachings that originated in an oral tradition. And there is little in the content of those teachings that would seem to be either more or less practiceable by members of either gender.
Another distinctive feature of the Nei Yeh is that it seems to lack the idea of "Heaven" (T'ien) as a benign guiding force in life. Both the Confucians and the Mohists shared some version of that idea, reflecting more generally held beliefs that dated back to at least the end of the second millennium BCE. Today such ideas are not generally associated with Taoism, for Taoists, by modern definition, believe in an impersonal reality called "Tao" that transcends all other realities, including "Heaven." Such is not entirely the case, of course. Several chapters of the Tao te ching speak of "the Way of Heaven" (T'ien-tao or T'ien-chih-tao), a beneficent force that seems to have will as well as agency. But there is little trace of such ideas in the Nei Yeh.
Finally, we should address the issue of morality. Are the teachings of the Nei Yeh concerned solely with internal self-cultivation? Is there any evidence that the practitioner is ever to give any thought to anyone other than him- or herself? This is a key question, because virtually all modern interpreters, Chinese and Western alike, have accused Taoism of being inimical to the idea that a person should be concerned about others:
{Taoism pictures the person as a wanderer in the void, and perceives his happiness to lie in drifting with the stream, unanchored by the network of demands and responsibilities....[In Taoism, the] happiness one is concerned with is one's own, logically independent of the happiness of others....[The] follower of the Way is necessarily a loner....}
Elsewhere I have attempted to demonstrate that such accusations are wholly inaccurate, at least in regard to the Tao te ching. That text enjoins the reader to practice "goodness" (shan), which involves extending oneself toward others impartially so as to benefit them. In the Tao te ching, the Taoist life is one in which one achieves self-fulfillment as one is selflessly benefitting the lives of others.32 Do we find such ideals in the Nei Yeh? I can find little evidence of them. There are a few passages for which one might be able to make an argument that the reader is to think of providing benefits to others, but none that seems clearly to express such ideals. Certainly, as compared to the Tao te ching, the Nei Yeh lacks any clear moral concern, and does in fact give the overall impression that "the happiness one is concerned with is one's own."
Conclusion
It is clear that the Nei Yeh is quite distinct in content from either the Tao te ching or the Chuang-tzu, despite the texts' many similarities. The Nei Yeh, we should recall, was earlier than the Tao te ching, and could even be interpreted as an example of "the earliest Taoist teachings." The Tao te ching shows clear evidence that its compilers were deeply concerned with the social and political issues that concerned members of other schools of thought, particularly the Mohists and Confucians. One could thus reasonably even characterize the teachings of the Nei Yeh as "original Taoism," and the teachings of the Tao te ching as "applied Taoism." Though the Tao te ching may have, in some sense, emerged from the same general tradition that produced the Nei Yeh, its compilers were interested in the issues of living in human society as much as, if not more than, they were interested in the practice of "inner cultivation." Further attention to the differences among the assumptions and concerns of all these texts should provide greater insight into the divergent communities that produced such materials, and of the divergent models of the Taoist life that they envision.

I wanted to ask you a somewhat controversial question. I'm passionate about the world of blogging, but my area of expertise lies in affiliate marketing and discount monitoring. I wanted to start proposing a collaboration with some blogs, but before doing so, I wanted to ask if you would be willing to accept something like this (hypothetically, since I can only operate in the local market, and I don't want to advertise in any way in here), so that I can potentially tailor the proposal to my real targets.
I manage a closed group for discounts and pricing errors, which is currently the best in my area. We have found hundreds of crazy errors, like items priced at €1000 being sold for €1 and so on. This service works so well thanks to the quality of my monitoring. What I wanted to propose to blog owners is very simple:
Create a private group dedicated to discounts (and potential pricing errors) exclusively for them, where I'll run my monitors and scan a database of products relevant to their website's subject matter. I would take a 50% share (which would cover all related expenses). The intention is to create a service that causes minimal stress to the blog owner and is fully managed by me. The blog owner would only need to advertise this group on their website. The entire service will be based on Telegram for convenience. The earnings will be generated through their Amazon Affiliates account.
Therefore, anyone who accepts this offer would have a potentially unlimited additional income without any effort, as well as an additional way to promote their own website. Based on my experience, I can confirm that when someone buys a pricing error, it generates a lot of word-of-mouth publicity (free advertising). Furthermore, the service will certainly be highly appreciated by users. Just imagine a watch blog that allows its users to buy watches at the best price every day!
As website owners, would you accept this offer? If not, what questions would you have?
Thank you very much for your attention. Of course, this offer is not directed at you (as mentioned above, to avoid advertising and because I can only offer it to partners in my region).

I'm trying to write a scraper for a website, but I am encountering two issues.
The main issue
The scraper works successfully without proxies enabled, and can achieve a rate of 800 requests per second. When proxies are enabled, this rate drops to ~10.
I am writing code in Java (as it's a language I'm familiar with). The code runs one producer thread that creates tasks, and multiple consumer threads, which process tasks asynchronously with a limit on co-currency.
My issue is that when making these requests, it seems as if not all proxies in the database are utilized properly.
For each proxy in the database, I hold the following information:
connection_string, usage_count, success_count, failed_count, fail_streak, cooldown_until, last_used, status
To select proxies from the database, I do
String query = "SELECT id, connection_string, usage_count, success_count, failed_count, fail_streak, cooldown_until " + "FROM test_proxy " + "WHERE (cooldown_until IS NULL OR NOW() > cooldown_until) " + "ORDER BY CASE WHEN usage_count = 0 THEN 1 ELSE success_count / usage_count END DESC, last_used ASC " + "LIMIT 150";
I load the proxies into memory, and then run an update on the database every second using batch, and reload the data. This prevents a huge amount of requests from having to be made to the database. To fetch a particular proxy, I do the following:
I load the proxies into memory, and then run an update on the database every second using batch, and reload the data. This prevents a huge amount of requests from having to be made to the database. To fetch a particular proxy, I do the following

 public Proxy getNewProxy() { synchronized (proxies) { if(proxies.size() == 0){ return null; } Random random = new Random(); int randomIndex = random.nextInt(proxies.size()); Proxy proxy = proxies.get(randomIndex); return proxy; } } 

When a request fails/succeeds, the following occurs

public void onSuccess(){ 

this.usageCount.incrementAndGet(); this.successCount.incrementAndGet(); this.failStreak.set(0); this.cooldownUntil.set(System.currentTimeMillis()); }

public void onFailure() { 

this.usageCount.incrementAndGet(); this.failedCount.incrementAndGet(); this.failStreak.incrementAndGet();

int baseCooldownTime = 1000; double exponentialFactor = 1.5; long cooldownTime = baseCooldownTime * (long) Math.pow(exponentialFactor, failStreak.get() - 1); long cooldownUntil = System.currentTimeMillis() + cooldownTime; 

// TODO: check new cooldownuntil time is not more than 1 hour
//System.out.println("back off time = " + (cooldownTime / 1000));
if(cooldownUntil > this.cooldownUntil.get()){ this.cooldownUntil.set(System.currentTimeMillis() + cooldownTime); } }
The code only seems to use 50 of the proxies within the first 10 minutes, and only achieves a rate of ~10 requests per second.
I have been stuck on this issue for 2 months. I need a better strategy picking proxies, in order to optimize the amount of potential requests that can be made every second.
Currently I rank all proxies by success, and last used, then limit to the top 50, and select a random proxy.
If you have any suggestions on a better method, other than round-robin, please let me know, as I'm struggling a little!

Current workhorse/daily driver is an MSI laptop w/ i7-7700hq and a GTX 1070, from around 2016. It works perfectly fine, but I want to build a new desktop PC for smoother 4k editing performance, and a little smoother FPS in games at 1080p would be nice as well. Also, I just enjoy building PCs, so now seems like a good excuse to do so.
4K Editing
For 4K video editing, I'd be primarily using 8-bit 4:2:0 h.264 or h.265 footage, probably won't be interfacing with any RAW or 10-bit. I'll be editing YouTube videos and short films, so a handful of layers and some color correction.
1080p Gaming
For gaming, I don't dabble as much in the newer AAA titles, and 1080p is good for me. But, I'd like to play more at higher FPS with a 144hz monitor.
I mostly play Team Fortress 2, which as a source engine game is mostly CPU bound. I hope I can get a more consistently high FPS. (currently, I can average roughly 120 - 200fps, but it can often dip down to 50 or 40fps at high graphics settings. I suppose this might not be as noticeable once I get a g-sync monitor, but if it could stay at least above 60 that would be nice.)
I'd also like to play some slightly newer games, like the Tomb Raider reboot games or Doom 2016, but the majority of my steam library is either 2D games, or otherwise games from before 2016. The games I have the most hours in are either Source engine or GoldSrc engine games.
I'm based in the USA, and happen to be within striking distance of a Micro Center.
Proposed Build
Here's a link to my proposed build.
I'm a bit torn on the CPU. I could save some money by going with a 12400, which would still be a pretty good upgrade from a 7th gen CPU. But when I look at the delta between the 12400 and the 12600k performance in Premiere Pro or blender or other creative/productivity apps, I feel like I might be missing out on some significant performance.
Should I go with the 12600k, or is the 12400 sufficient for 4k editing?

I'm putting together a new resource about film language for teens and adults. Can anyone suggest good film extracts I can use to teach different aspects of sound design? I already have some well-known examples but I'd like to diversify the clips I use. I'd particularly welcome suggestions of non-mainstream films, and films by women and people of colour.

Using throwaway and fake names.
I don't know if there could be any future of this thing that's going on in my life, and trying to think more just makes me sad, therefore its only a confession, not a request for advise. My name is Hoorain, 26 working in a small organization in isb. I'm tall and lean, and I take good care of my fitness, a family thing, I also have a gym membership for a few years. I'm an introvert, so making friends doesn't come easy for me. I only have two best friends from the time I was in school.
Recently, a new colleague named Irha joined our office. Irha looked the same age as me, but she's shorter and has a curvier figure. She's looked lively and fun-loving. While I struggled to make friends, Irha effortlessly connected with others in the office. We interacted a few times for prjoect related stuff, and although I couldn't easily open up to her, I found myself genuinely liking her as a person.
A few weeks later, we had an office picnic, and we all decided to play cricket. Because of my fitness, I was able to run and play well, but I noticed Irha struggling, she got out of breath quickly and had to stop, she obviously needed a sports bra due to her size but I doubt she even thought about it, luckily the guys in our group were respectful. Afterward, Irha asked me about my fitness routine, I told her about my diet and gym, and she showed interest in joining the gym with me. She wanted me to guide her and help her improve her fitness. So, we started going to the gym together on Sundays, and our friendship started to grow.
During this time, I had a crush on a guy, he was an ex-colleague and looked like a green flag guy, we used to talk and a bit more but only uppar uppar say, I never mentioned him to her, it turned out he was cheating (anotuer story), which broke my heart. Being the introvert that I am, I struggled to express my feelings in front of others. However, at gym Irha saw the sadness in my eyes. She insisted that I share what was bothering me. Unable to hide it any longer, I shared the details with her and don't know why I had tears in my eye. In that vulnerable moment, Irha hugged me, wiped away my tears, and reassured me that I was beautiful. She said, "yar tum itni pyari ho har banday, bande ka dil ajata hai tum paay, duck that guy."
At first, I was too upset to pay much attention to Irha's words. But later, they started to linger in my mind. Why did she mention "har banday, bande ka dil"? Could she be interested in girls? It was something I had never considered before. She never talked about any crush or bf in her life. Suddenly, I began to analyze our interactions, looking for patterns. I remembered how Irha would try to impress me, making an effort to look her best and laughing at every funny thing I said, regardless of how lame it was. I recalled how she would try to get closer to me through our gym sessions and shopping trips and how we explored different food places together.
Growing up I was always taught by my friends, surroundings, society, that girls should only be interested in boys, and that's what I believed too, and honestly I enjoyed being with guys as well. But now, with Irha in my life, I couldn't help but wonder. She is incredibly pretty, and I enjoy spending time with her. Could I see her as more than just a friend, as a romantic partner? It's a question that has sparked curiosity within me.
The next day at the office, when I saw Irha, my perspective had changed. I appreciated how she had helped me through my vulnurable times, so I thanked her sincerely. Then, I gathered my courage and asked her if she'd like to check out a new cafe in the evening. As we sat there, I tried to subtly initiate more physical contact, like sitting closer to her, brushing our arms, or keeping a firm grip while talking, even touching and rubbing her thighs a few times. I was testing the waters, hoping to see how she would react, but she didn't show any noticeable change in her behavior. She carried on as usual, as if nothing out of the ordinary was happening between us. This left me feeling confused and uncertain. Did she not notice my actions, or was she simply not interested in me romantically?
I couldn't bring myself to directly ask Irha about my feelings for fear of jeopardizing what we have. I value our friendship, and the thought of losing it scares me. Even in the wildest of the possibilities, if I confess and she reacts positively, we dont have any future together. We would die, but our families would never accept us. Hence, I am writing it all down here to lift it off my chest. Hoorain xoxo

View current status at https://www.trackalacker.com/products/showcase/lego-bugatti-chiron...
Sold by whybee-adventure
As of 06/01/23 09:10 AM EDT

Our son will be 4 this October, and he is in a routine of wetting the bed almost every night at the moment.
For a bit of context, he started using his potty properly from around last summer, he was still wearing nappies day and night, but when he needed the toilet he would pull them down and do his business in there, if he made it in time.
He was starting to be dry through the day most of the time so we decided to start letting him wear pants, and other than the odd accident, he's done very well.
Then we were noticing that he was always waking up dry in the mornings, and one day it just so happened that we had no nappies left. We decided to try him without, and then for the next 3 or 4 months he got by with only the very occasional accident.
We have now removed his potty, and he is quite happy to do all of his business in the big toilet, but at night he has started to wet the bed most nights, I'd say 75-80% of the time.
We have cut back on drinks before bed, and we have started to ask him to tell us the 3 things we must do before bed which is brush his teeth, go to the toilet, and help to tidy his room. He thinks this "game" is hilarious.
I have read on other posts here that this can be related to hormones so I have a few questions.
Could this still be related to hormones even though he was dry for months?
Should we put his potty back in his room or will this be a step backwards with regards to the toilet?
Should we put him in pull ups for the night as a precaution or is this also a step backwards?

I´m a student and I´ve been trying to get this working for a week now. It´s not an assignment, but something I do on my own.
Although I have learned a lot from this, I´m just to tired to carry on trying to solve this.
I know that this is a lot of code, but I don´t know what to leave out, as I can´t pin down where the problem is. I will try to make it as easy on the eyes as possible ( if I can get the codeblocks to work as expected).
"EF Core uses a set of conventions when discovering and building a model based on entity type classes."
Conventions for relationship discovery - EF Core Microsoft Learn
This should create: Many2Many between Book and Author and
One to Many between Book and Genre. ( a Genre can have many books )
As far as I have understood:
​
BOOK ENTITY:
​

public class Book { public Book() { Authors = new HashSet(); } public int BookId { get; set; } // PK public string Title { get; set; } = string.Empty; public double Price { get; set; } public string GenreId { get; set; } //FK public Genre Genre { get; set; } = null!; // Navigation property public ICollection Authors { get; set; } // Navigation collection property } 

​
GENRE ENTITY:
​

public class Genre { public Genre() { Books = new HashSet(); } public string GenreId { get; set; } = string.Empty; public string Name { get; set; } = string.Empty; public ICollection Books { get; set; } } 

​
AUTHOR ENTITY:
​

public class Author { public Author() { Books = new HashSet(); } public int AuthorId { get; set; } public string FirstName { get; set; } = string.Empty; public string LastName { get; set; } = string.Empty; public ICollection Books { get; set; } } 

​
​
SEEDING THE DATABASE:
Data Seeding - EF Core Microsoft Learn
​

public class BookstoreContext : DbContext { public BookstoreContext(DbContextOptions options) : base(options) { } public DbSet Genres { get; set; } = null!; public DbSet Books { get; set; } = null!; public DbSet Authors { get; set; } = null!; protected override void OnModelCreating(ModelBuilder modelBuilder) { modelBuilder.ApplyConfiguration(new ConfigureBooks()); modelBuilder.ApplyConfiguration(new ConfigureGenres()); modelBuilder.ApplyConfiguration(new ConfigureAuthors()); } } 

​
​
CONFIGURE BOOK:
​

internal class ConfigureBooks : IEntityTypeConfiguration { public void Configure(EntityTypeBuilder entity) { entity.HasData( new Book { BookId = 1, Title = "How to achieve a whole lotta nothing by making a whole lotta effort", Price = 9.99, GenreId = "fiction" }); } } 

​
​
CONFIGURE GENRE:
​

internal class ConfigureGenres : IEntityTypeConfiguration { public void Configure(EntityTypeBuilder entity) { entity.HasData( new Genre { GenreId = "fiction", Name = "Fiction" }); } } 

​
​
CONFIGURE AUTHOR:
​

public void Configure(EntityTypeBuilder entity) { entity.HasData( new Author { AuthorId = 1, FirstName = "Arnold", LastName = "D" }, new Author { AuthorId = 2, FirstName = "Peter", LastName = "Pedal" }); } 

​
​
DATABASE TABLES :
created after migration and updating the database.
(to long to write) = "How to achieve a whole lotta nothing by making a whole lotta effort"
​

Table Books: BookId Title Price GenreId 1 (to long to write) 9.99 fiction Table Authors: AuthorId FirstName LastName 1 Arnold D 2 Peter Pedal Table: Genre: GenreId Name fiction Fiction Table AuthorBook: AuthorsAuthorId BooksBookId (empty) (empty) 

​
Another view of the database tables:
​

Table: Books BookId (Primary Key) Title Price GenreId (Foreign Key referencing the Genre table) Table: Authors AuthorId (Primary Key) FirstName LastName Table: Genre GenreId (Primary Key) Name Table: AuthorBook AuthorsAuthorId (Foreign Key referencing the Authors table) BooksBookId (Foreign Key referencing the Books table) 

​
So far so good. Thank you for hanging in this far.
I believe that the above is correct. The database is seeded as expected, and it also created a junction table.
​
THE QUERY :
​

public class GetRandomBookSpec : Specification, ISingleResultSpecification { public GetRandomBookSpec() { Query .Include(b => b.Authors) .Include(b => b.Genre) .OrderBy(_ => Guid.NewGuid()) .Take(1); } } 

​
​
THE REPOSITORY METHOD:
​

public class BookUiService : IBookUiService { private readonly IRepositoryBase _bookRepository; private readonly IMapper _mapper; private readonly ILogger _logger; public BookUiService(IRepositoryBase bookRepository, IMapper mapper, ILogger logger) { _bookRepository = bookRepository; _mapper = mapper; _logger = logger; } public async Task GetRandomBook() { var spec = new GetRandomBookSpec(); _logger.LogInformation("Specification: {@specification}", spec); Book? book = await _bookRepository.FirstOrDefaultAsync(spec); _logger.LogInformation("Book: {@Book}", JsonConvert.SerializeObject(book, new JsonSerializerSettings { ReferenceLoopHandling = ReferenceLoopHandling.Ignore })); Guard.Against.Null(book, nameof(book)); return _mapper.Map(book); } } 

​
​
LOGGING INFO:The executed database command:
​

SELECT [t0].[BookId], [t0].[GenreId], [t0].[Price], [t0].[Title], [t0].[GenreId0], [t1].[AuthorsAuthorId], [t1].[BooksBookId], [t1].[AuthorId], [t1].[FirstName], [t1].[LastName], [t0].[Name] FROM ( SELECT TOP(1) [t].[BookId], [t].[GenreId], [t].[Price], [t].[Title], [g].[GenreId] AS [GenreId0], [g].[Name], [t].[c] FROM ( SELECT TOP(@__p_0) [b].[BookId], [b].[GenreId], [b].[Price], [b].[Title], NEWID() AS [c] FROM [Books] AS [b] ORDER BY NEWID() ) AS [t] INNER JOIN [Genres] AS [g] ON [t].[GenreId] = [g].[GenreId] ORDER BY [t].[c] ) AS [t0] LEFT JOIN ( SELECT [a].[AuthorsAuthorId], [a].[BooksBookId], [a0].[AuthorId], [a0].[FirstName], [a0].[LastName] FROM [AuthorBook] AS [a] INNER JOIN [Authors] AS [a0] ON [a].[AuthorsAuthorId] = [a0].[AuthorId] ) AS [t1] ON [t0].[BookId] = [t1].[BooksBookId] ORDER BY [t0].[c], [t0].[BookId], [t0].[GenreId0], [t1].[AuthorsAuthorId], [t1].[BooksBookId] 

​
​
LOGGING INFO:
Book retrieved by the BookUiService:
​

Book: {"BookId":1,"Title":"How to achieve a whole lotta nothing by making a whole lotta effort","Price":9.99,"GenreId":"fiction","Genre":{"GenreId":"fiction","Name":"Fiction","Books":[]},"Authors":[]} 

​
​
THE MAIN QUESTION:
As the trained eye might see, the collection of Authors is empty.
I would expect that the two Authors FirstName and LastName would be in the array of "Authors".

Hi all,
I've already posted before, but I find this whole thing absolutely mind boggling and I'm getting really upset by the whole thingsl now.
I'm just going to lay out my situation below and if anyone has any advice, in the simplest terms possible I'd be so grateful. Please bear in mind I really struggle to understand all of this stuff so if you could explain it like I'm five I'd be really thankful.
Me- British - live in the UK - employed full time earning less than £18,600 a month Partner- Romanian - lives in Spain - self employed Our son - British - lives in the UK with me
Unmarried and have not lived together for more than two years
Partner has never lived in the UK
My partner would have a job if he could legally get over here and be able to work, but I don't understand the process of how he would be able to get the right to work over here. If he did come over here we could have a combined income over over £18,600.

Thursday, May 25 - Wednesday, May 31

Dev

score	comments	title & link
13,235	352 comments	What did we do to deserve such an awesome Dev Team?
3,277	358 comments	Decontaminator Pack changes
1,215	54 comments	I GRADUATED HIGHSCHOOL!!!!
410	23 comments	Am I the only one who sees it in the Decontaminator DLC?

 

Discussion

score	comments	title & link
2,831	135 comments	made a comparasion between the old and the new decontaminator dlc pack
2,092	469 comments	This game has unlocked so much gender euphoria I never knew I could experience!!
1,331	108 comments	The game literally tells you where a lobby's host is from. Use that information, people.

 

Ideas

score	comments	title & link
4,606	204 comments	Idea to make mining Gold fast AND fun - "fracture points"!!
125	4 comments	I am once again asking for the first time that we get a voice line for bloopy fruit
65	10 comments	I've made a COMPLETE concept of a rescue---mission based gamemode. Do you think it would it fit into the game?

 

Question

score	comments	title & link
4,116	147 comments	I need this confirmed (found under Warhammer 40k: Darktide)
1,761	114 comments	Im a level 56 but I've never seen anything like this. Any Greybeards know what I'm looking at?
1,014	42 comments	How does this dwarf have scale brigade armour at level 24?

 

Rock & Stone

score	comments	title & link
5,032	93 comments	Bosco, buddy, all I wanted was a rocket, you didn't need the orbital strike the poor thing
3,085	106 comments	I made a thing.
2,747	54 comments	I love critical weakness.

 

Err

score	comments	title & link
3,619	94 comments	I underestimated how jarring this turned out to be
3,573	282 comments	what if...
2,849	91 comments	Not a Korlok, not a Nexus. A living, moving, Lithophage Meteorite!

 

Twitter

score	comments	title & link
207	4 comments	And he does it well!

 

HumoMeme

score	comments	title & link
9,107	159 comments	DRG makes me feel like:
8,475	109 comments	Deep Rock really needs to invest in some better equip-! dies
7,052	60 comments	They are such drama queens.

 

Modded Gameplay

score	comments	title & link
601	48 comments	sandbox fun
142	26 comments	AAAAAAAAAAAAAAAAAAA
49	5 comments	The weapons in spawn mod is the best mod ever made

 

Board game

score	comments	title & link
69	3 comments	As the driller, the scout having the satchel charge scares me
6	4 comments	Movement Rules Clarification
6	2 comments	Mood Publishing have gone radio silent on UK backers (board game)

 

OC

score	comments	title & link
6,154	211 comments	O.Dwarf.S.T.
3,596	66 comments	gender
3,424	97 comments	New world record. All barrels in launch tube. 1 minute 12.9 seconds

 

Weapon Build

score	comments	title & link
109	11 comments	i got the funny
43	8 comments	I can't get enough of Hyper Propellant
5	6 comments	Help with RJ250 (Engineer rocket jump) build

 

Other Posts

score	comments	title & link
6,654	161 comments	Our Driller arrived inside the heartstone so Doretta had to drill him out
5,637	262 comments	Cheers for Season 4!
5,199	50 comments	[MINER MEME] leaf lover scary
4,993	290 comments	Ew, gross leak
4,805	309 comments	Water, because i am a minor miner

 

Top Comments

score	comment
2,643	Ser_Pounce_theFrench said It's partially true. Deep Rock Galactic was indeed founded by 5 people, quickly joined by their actual CEO (so there was originally 5 person but the real number of founders is 6). And it was...
2,152	DoktahDoktah said We finally sealed him away and you broke the seal?!
2,018	Snoo61755 said GSG Reaction to the promotion bug resetting the weekly core event: "Hey, you know what, this bug was well received, so we're reincorporating it as a feature." GSG Reaction to double jump being remov...
1,802	TheyHungre said What's your gender? Dwarve. What's in your pants? Extra Magazines. Who's your type? Team Players. When You Rock And Stone, You're Never Alone!
1,617	RaynSideways said Wow. I don't think I've ever heard of this happening. Devs announce a cosmetic pack, and hearing less than positive feedback for it, they decide to go back and tweak it to make it better before it's e...

 

Awarded Posts

score/comments	awards	title & link
1,771 - 81 comments	1 I'd Like to Thank..., 1 Plus One	[OC - I made this! :molly:] Some old concept art/suggestions I made back when DRG was a baby.
1,183 - 23 comments	1 Bravo Grande!	[Humor] Im new, is this the right subreddit?
288 - 49 comments	1 Wholesome	[Off Topic] DRG just makes me happy
2,036 - 46 comments	1 Starstruck	[Humor] Boomers trying to set up a wifi router:
3,201 - 19 comments	1 Narwhal Salute	[MINER MEME] Orders from Wonka: stop dancing and get to it!

 

Awarded Comments

awards	score	comment
1 Gold	638	Drakith89 said Quick tip: When using the laser pointer hit your "Use" key and it will set a permanent marker visible only to you. With proper use you can learn to dig into walls, up, and into the ceiling above the f...
1 Take My Energy	298	Soft-External1533 said Well miners, it looks like some enterprising green beard opened a portal to hell using error cubes. Good news is, R&D have found some new valuable minerals on the other side. Bad news is, the locals a...

 

The thing is, I've been emotionally quite numb for 4-5 years. But one thing that still somehow triggers me is stories with cheating or infidelity in it. Whenever I read something like that, it leaves me with a weird taste and a somewhat heavy heart, my heart starts to beat painfully faster and my eyes become a little wet. I don’t like this reaction, and I tried get rid of it by reading more infidelity stuffs, to see if I can get numb to it too. But it only caused me more distress, to the point I can't even trust my imaginary soulmate without beimg paranoid!
I am really afraid of being cheated on, since I've seen my loved ones suffer from that terribly. I have never engaged in any romantic relationship, nor do I plan to. But as mentioned, I do have an imaginary character in my mind and I am content with him. But recently, I've started to doubt my imaginary relationship, too, and it is making me more distressed.
I've customised my imaginary lover in my mind countless of times, made him the 'absolutely crazy for me' type, made him become angry and murder women that tried to seduce him, made him absolutely in love with me, made him my soulmate with a strong soul-bond, made him tell me again and again that he will never hurt me. But this feeling, this fear and paranoia never went away! Even when I try to imagine a happy scenario, my heart just thinks this isn’t normal, that he is supposed to be cheating. Even if I dislike the feeling, my heart just things it is normal for 'perfect' partners to turn out as cheaters. Again, as mentioned before, I even tried to read things with infidelity constantly, to try and become numb to it, but it backfired terribly, seeing how even the most perfect lover turned out to be a selfish cheater. It made me more uncomfortable with my imaginary lover. Also, I once tried to avoid them too, but even in the happiest stories, there has to be mention of infidelity, and those instances leaves a more severe reaction. So, there’s no escaping it.
I, unfortunately, have no one to talk to or seek help from, not even professional help. The few times I tried to share, they just told me that it's the sad reality of the world and I should just cope with it and not mind it much, which didn’t help me at all. The therapist I have right now doesn’t even actually help me that much now, all he does is check if I am taking medications properly and give me unnecessary advices, so it’s more useless to bring in this topic to him, it’s most likely he'll tell me the same things others did, that it is all just part of the world and we'll just have to live through it!!
So what should I do now? I, at least, want to trust my imaginary lover again, like I used to. He was my only source of comfort because, you know, he is imaginary and was made to comfort me. But now I even feel paranoid when thinking about him, too. I want my only source of comfort back! I want my strong bond with my soulmate back! Please, please help me.

Hi everyone,
A client of mine recently (5 months ago) left a business founded by her. The people who took over the business have a different way of operating but are still in the same field and the same location as before. They rebranded the business . They also took over and renamed the google my business account to the new brand name (phone & address are still the same als the old business, which was part of the negotiation).
When you Google my clients name, Google suggests her old (rebranded) business to people . Which is not preferable as she has a new business which operaties in the same area in almost the same field. (different address / different phone number)
I understand where it's coming from. Because a lot of media and blog messages are made while she had her old business and in those magazine and newspaper articles her name, the phone number and sometimes the address are mentioned.
Is there a way to stop Google from suggesting this business? Or is the only way time? I hope there is something that can be done as both businesses are for high end clients and this causes quite significant problems and confusion.