the stories of codpieces
https://www.theguardian.com/books/2015/apr/30/wolf-hall-codpieces-too-small-says-literature-researcher

Brett B. Bodemer. "Pantagruel's Seventh Chapter: The Title as Suspect Codpiece" (2006)
This study explores historical and linguistic aspects of Rabelais’ invented catalog for the Library of the Abbey of St. Victor. Contrasting the fictional catalog with an actual catalog of St. Victor’s, it examines why this Abbey was such an apt target, and shows ways in which Rabelais’ catalog explodes concerted efforts by influential scholastics associated with St. Victor’s to corral knowledge into classified schemes. It further offers a linguistic analysis of Rabelais’ mocking of the convention of titling, whose importance had surged with the arrival of mechanized printing. All of these considerations are viewed in the light of the chapter’s structure, and the metaphor of the codpiece, where representations – the Abbey of St. Victor, for example, or any title – may or may not accurately portray what purports to be represented. The linguistic analysis, showing the interdependence of title and titled, and leading back to Rabelais’ affinity for ideas found in Plato’s Cratylus, suggests that Rabelais, holding a view of a slippery linguistic continuity between inner and outer, had found in the convention of titling, not only a ripe target for resounding satire, but a means to convey a profound insight into the nature of language.

http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1097&context=lib_fac
https://www.cairn.info/revue-litteratures-classiques1-2008-2-page-27.htm
Au chapitre VII du Pantagruel, François Rabelais raconte le séjour de son héros à Paris. Après y avoir « fort bien estudié en tous les sept ars liberaulx », le truculent géant « trouva la librairie de Sainct Victor fort magnificque, mesmement d’aulcuns livres qu’il y trouva, desquelz s’ensuit le repertoyre », à savoir la liste burlesque de cent trente-neuf ouvrages fantaisistes, où les registres gastronomique (Beda, De optimitate triparum) et scatologique (Ars honeste petandi in societate, per M. Ortuinum) se mêlent plaisamment à des charges contre l’Église (La profiterolle des Indulgences), le barreau (La complainte des Advocatz sur la Reformation des Dragées) et surtout la scolastique (Barbouilamenta Scoti), dont l’auteur pastiche avec délectation la langue hautement spécialisée (Antipericatametanaparbeuge-damphicribrationes merdicantium) 
. Par là, ce morceau d’anthologie donne une vision caricaturale mais instructive de ce qu’était en 1532 l’image de la bibliothèque victorine. Même en faisant la part de la bouffonnerie gratuite, est-il indifférent qu’aussitôt après s’être formé dans les arts libéraux, Pantagruel la visite de préférence à celle pourtant fameuse de la Sorbonne ? Proverbiale par sa richesse et ridicule par son contenu, la bibliothèque ici dépeinte offre aux yeux de Rabelais et de ses lecteurs le type achevé, c’est-à-dire foisonnant et démodé, de la bibliothèque médiévale.


 http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1097&context=lib_fac
http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1097&context=lib_fac

 Rescuing postmodernism from the belly of the beast with Albert Camus 
(6/3/18 and edited)

Albert Camus ( 7 November 1913 – 4 January 1960) was a French philosopher, author, and journalist. His views contributed to the rise of the philosophy known as absurdism. He wrote in his essay The Rebel that his whole life was devoted to opposing the philosophy of nihilism while still delving deeply into individual freedom.

As he wrote in L'Homme révolté (The Rebel), in the chapter about "The Thought on Midday", Camus was a follower of the ancient Greek 'Solar Tradition' (la pensée solaire). In 1947–48, he founded the Revolutionary Union Movement (Groupes de liaison internationale – GLI) a trade union movement in the context of revolutionary syndicalism (Syndicalisme révolutionnaire). According to Olivier Todd, in his biography Albert Camus, une vie, it was a group opposed to some tendencies of the Surrealist movement of André Breton. For more, see the book Alfred Rosmer et le mouvement révolutionnaire international by Christian Gras.
His colleagues were Nicolas Lazarévitch, Louis Mercier, Roger Lapeyre, Paul Chauvet, Auguste Largentier, Jean de Boë (see the article: "Nicolas Lazarévitch, Itinéraire d'un syndicaliste révolutionnaire" by Sylvain Boulouque in the review Communisme, n° 61, 2000). His main aim was to express the positive side of surrealism and existentialism, rejecting the negativity and the nihilism of André Breton.
From 1943, Albert Camus had correspondence with Altiero Spinelli who founded the European Federalist Movement in Milan—see Ventotene Manifesto and the book "Unire l'Europa, superare gli stati", Altiero Spinelli nel Partito d'Azione del Nord Italia e in Francia dal 1944 al 1945-annexed a letter by Altiero Spinelli to Albert Camus.
In 1944, Camus founded the "French Committee for the European Federation" (Comité Français pour la Féderation Européenne – CFFE) declaring that Europe "can only evolve along the path of economic progress, democracy and peace if the nation states become a federation."
From 22 to 25 March 1945, the first conference of the European Federalist Movement was organised in Paris with the participation of Albert Camus, George Orwell, Emmanuel Mounier, Lewis Mumford, André Philip, Daniel Mayer, François Bondy and Altiero Spinelli. This specific branch of the European Federalist Movement disintegrated in 1957 after Winston Churchill's ideas about European integration rose to dominance. (<suppose thats for the english sentiments, never heard that)

Camus's first significant contribution to philosophy was his idea of the absurd. He saw it as the result of our desire for clarity and meaning within a world and condition that offers neither, which he expressed in The Myth of Sisyphus and incorporated into many of his other works, such as The Stranger and The Plague. Despite his split from his "study partner", Sartre, Camus was still categorized as an Existentialist. He specifically rejected that label in his essay "Enigma" and elsewhere. The current confusion arises, in part, because many recent applications of existentialism have much in common with many of Camus's practical ideas (see: Resistance, Rebellion, and Death). But, his personal understanding of the world (e.g., "a benign indifference", in The Stranger), and every vision he had for its progress (e.g., vanquishing the "adolescent furies" of history and society, in The Rebel) undoubtedly set him apart.

In the 1950s, Camus devoted his efforts to human rights. In 1952, he resigned from his work for UNESCO when the UN accepted Spain as a member under the leadership of General Franco. In 1953, he criticized Soviet methods to crush a workers' strike in East Berlin. In 1956, he protested against similar methods in Poland (protests in Poznań) and the Soviet repression of the Hungarian revolution in October.
Camus maintained his pacifism and resisted capital punishment anywhere in the world. He wrote an essay against capital punishment in collaboration with Arthur Koestler, the writer, intellectual and founder of the League Against Capital Punishment. He was consistent in his call for non-aggression in Algeria.

Existentialism

As one of the forefathers of existentialism, Camus focused most of his philosophy around existential questions. The absurdity of life and its inevitable ending (death) is highlighted in the very famous opening of the novel The Stranger (1942): "Mother died today. Or maybe yesterday; I can't be sure.". This alludes to his claim that life is engrossed by the absurd. He believed that the absurd - life being void of meaning, or man's inability to know that meaning if it were to exist - was something that man should embrace. He argued that this crisis of self could cause a man to commit ("philosophical suicide"); choosing to believe in external sources that give life (what he would describe as false) meaning. He claimed that religion was the main culprit. If a man chose to believe in religion - that the meaning of life was ascend to heaven, or some similar afterlife, that he committed philosophical suicide by trying to escape the absurd. ....etc
there's a lot, but i leave that for looking into first

- an inconnu, who's that p béégéé i heard of ? (jbp)
i don't even know if its the right person,but timewise and existentially nihilstic interesting
Pierre Bergé was a French award-winning industrialist and patron. He co-founded the fashion label Yves Saint Laurent, and was a longtime business partner (and onetime life partner) of the eponymous designer; also sexscandals, sadism and pedophily.

Nihilistic fashion creating
 
 Yves Saint Laurent fait ses débuts de couturier chez Dior au milieu des années 1950. Il entre comme assistant-modéliste auprès de Christian Dior, puis signe six collections après la mort du couturier. Il connait alors sa première reconnaissance mondiale.
« Dior m'avait appris à aimer quelque chose d'autre que la mode et le stylisme : la noblesse fondamentale du métier de couturier. »
 Ses aspirations artistiques brisées par sa mère, Christian Dior reste longtemps à la traîne de ses amis — la plupart également homosexuels — dont Jean Cocteau, Francis Poulenc, Max Jacob et Maurice Sachs. Ses débuts sont difficiles. Des centaines de témoignages et journaux intimes révèlent un être généreux et drôle jusqu'à la bouffonnerie, mais profondément secret et qui cacha son homosexualité.

there you go, fashion, rich investors, homosexuals imaging masked mirrors,
there's nothing wrong with that but there's also a lot wrong with that

Jean Cocteau Comptant parmi les artistes qui ont marqué le XX^e siècle, il a côtoyé la plupart de ceux qui ont animé la vie artistique de son époque. Il a été l'imprésario de son temps, le lanceur de modes, le bon génie d'innombrables artistes. En dépit de ses œuvres littéraires et de ses talents artistiques, Jean Cocteau insista toujours sur le fait qu'il était avant tout un poète et que tout travail est poétique.

 https://www.lexpress.fr/culture/livre/le-coming-out-de-jean-cocteau_822959.html
https://en.wikipedia.org/wiki/Les_Enfants_Terribles

and some spirit cooking?
http://www.cosmeticsandskin.com/cdc/placenta.php

 back to Camus
https://link.springer.com/chapter/10.1007/978-90-481-2979-9_19

how Camus can be seen as both a precursor and antithetical to postmodernism?
and oneself, searching and reviewing assumptions- foundations
(benjamin a boyce with chris dangerfield)( jb peterson with russel brand)
 not read yet;
http://www.iairs.org/PAPERS_V1-I1/PAGE%2069%20-%2074.pdf
https://link.springer.com/article/10.1007%2FBF02572865
aren't people repeating eachother and themselves? did they actually read camus' books?

there's a 'jean piaget' found, (YT - 2017 Personality 06: Jean Piaget & Constructivism)
from wiki
The theorist we recognize today only emerged when he moved to Geneva, to work for Édouard Claparède as director of research at the Rousseau Institute, in 1922.
  
Connection with the International Bureau of Education (IBE)
In 1925, the governing board of the Rousseau Institute voted to establish the International Bureau of Education (IBE), which is now a category 1 institute of UNESCO. The governing board received a $5000 grant from the Rockefeller Foundation to found the IBE. Rousseau Institute director Pierre Bovet became the first director of the IBE.

  Rousseau wrote that he persuaded Thérèse to give each of the newborns up to a foundling hospital,
oh,  knowing education to a tee and all, that's very....disturbing....?