thought it was going to be xmen.
Socially the clock had a more radical influence than any other machine, in that it was the means by which the regularisation and regimentation of life necessary for an exploiting system of industry could best be attained. The clock provided the means by which time — a category so elusive that no philosophy has yet determined its nature — could be measured concretely in more tangible forms of space provided by the circumference of a clock dial. Time as duration became disregarded, and men began to talk and think always of ‘lengths’ of time, just as if they were talking of lengths of calico. And time, being now measurable in mathematical symbols, became regarded as a commodity that could be bought and sold in the same way as any other commodity.
The new capitalists, in particular, became rabidly time-conscious. Time, here symbolising the labour of workers, was regarded by them almost as if it were the chief raw material of industry. ‘Time is money’ became on of the key slogans of capitalist ideology, and the timekeeper was the most significant of the new types of official introduced by the capitalist dispensation.
In the early factories the employers went so far as to manipulate their clocks or sound their factory whistles at the wrong times in order to defraud their workers a little of this valuable new commodity. Later such practices became less frequent, but the influence of the clock imposed a regularity on the lives of the majority of men which had previously been known only in the monastery. Men actually became like clocks, acting with a repetitive regularity which had no resemblance to the rhythmic life of a natural being. They became, as the Victorian phrase put it, ‘as regular as clockwork’. Only in the country districts where the natural lives of animals and plants and the elements still dominated life, did any large proportion of the population fail to succumb to the deadly tick of monotony.
At first this new attitude to time, this new regularity of life, was imposed by the clock-owning masters on the unwilling poor. The factory slave reacted in his spare time by living with a chaotic irregularity which characterised the gin-sodden slums of early nineteenth century industrialism. Men fled to the timeless world of drink or Methodist inspiration. But gradually the idea of regularity spread downwards among the workers. Nineteenth century religion and morality played their part by proclaiming the sin of ‘wasting time’. The introduction of mass-produced watches and clocks in the 1850’s spread time-consciousness among those who had previously merely reacted to the stimulus of the knocker-up or the factory whistle. In the church and in the school, in the office and the workshop, punctuality was held up as the greatest of the virtues.
This giant inflatable toad looks pretty pleased with himself. But then, if we were a giant toad with our own private lily pad big enough for us to bask on, we’d be pretty pleased with ourselves too. The 22-meter (72 foot) tall inflated amphibian is currently relaxing on the lake in Yuyuantan Park in downtown Beijing. He’s called the “Toad of Rejuvenation” or the “Golden Toad” and his presence is a traditional Chinese good luck symbol meant to bring “blessings and fortune.”
Photos by Chen Boyuan of China.org
i love the Women Against Feminism that are like “I dont need feminism because i can admit i need my husband to open a jar for me and thats ok!” cause listen 1. get a towel 2. get the towel damp 3. put it on the lid and twist. BAM now men are completely useless. you, too, can open a jar. time to get a divorce
also, not all men can open jars, so you really shouldn’t generalize and say something like that when it only applies in certain cases okay