Abnormal Situation Quotes

An abnormal reaction to an abnormal situation is normal behavior.

I think it was Lessing who once said, 'There are things which must cause you to lose your reason or you have none to lose'. An abnormal reaction to an abnormal situation is normal behaviour".

Depression is not caused by a chemical imbalance in the brain, and it is not cured by medication. Depression may not even be an illness at all. Often, it can be a normal reaction to abnormal situations. Poverty, unemployment, and the loss of loved ones can make people depressed, and these social and situational causes of depression cannot be changed by drugs.

Taylor Swift on why girls look up to her: "It’s the message. I try to have a normal life and look at things in a normal way, under very abnormal circumstances. That’s always going to be my main goal, that’s always what I’m going to strive for, to be a normal human being. It’s interesting because you’re put in really abnormal situations. You have an abnormal-size microscope covering your life and everything you do. You look at the idea of being 22, that’s when you’re supposed to be out there living and being selfish and making mistakes and messing up. If I mess up once, it’s a headline everywhere.

An abnormal reaction to an abnormal situation is normal behavior.

My life is full of unconventionalities, abnormalities and awkward fucking situations. If you’re easily offended by crude language and inappropriate talks, you’ve taken a wrong fucking turn somewhere. You won’t understand me if you can’t handle me, and I’m not going to try to explain myself. I’m raw. I’m hard. I’m the thing you shy away from. So I’m warning you now. Back away. Because once you enter my life, I won’t ever let you leave.

I think it was Lessing who once said, “There are things which must cause you to lose your reason or you have none to lose.” An abnormal reaction to an abnormal situation is normal behavior.

Mr Moony presents his compliments to Professor Snape, and begs him to keep his abnormally large nose out of other people's business.' Snape froze. Harry stared, dumbstruck, at this message. But the map didn't stop there. More writing was appearing beneath the first. 'Mr Prongs agrees with Mr Moony, and would like to add that Professor Snape is an ugly git.' It would have been funny if the situation hadn't been so serious. And there was more... 'Mr Padfoot would like to register his astonishment that an idiot like that ever became a Professor.' Harry closed his eyes in horror. When he'd reopened them, the map had had its last word. 'Mr Wormtail bids Professor Snape good day, and advises him to wash his hair, the slimeball.

Here I want to stress that perception of losing one’s mind is based on culturally derived and socially ingrained stereotypes as to the significance of symptoms such as hearing voices, losing temporal and spatial orientation, and sensing that one is being followed, and that many of the most spectacular and convincing of these symptoms in some instances psychiatrically signify merely a temporary emotional upset in a stressful situation, however terrifying to the person at the time. Similarly, the anxiety consequent upon this perception of oneself, and the strategies devised to reduce this anxiety, are not a product of abnormal psychology, but would be exhibited by any person socialized into our culture who came to conceive of himself as someone losing his mind.

Even the most normal person, if placed in a highly abnormal situation, can be mistakenly perceived as the source of abnormality of the person/circumstance aggregate

An abnormal reaction to an abnormal situation is normal behavior

I do not use psychiatric terms in my writing because the entrenched and developing behaviours were perfectly normal reactions to abnormal situations.

A NOTE FROM RYKE My life is full of unconventionalities, abnormalities and awkward fucking situations. If you’re easily offended by crude language and inappropriate talks, you’ve taken a wrong fucking turn somewhere. You won’t understand me if you can’t handle me, and I’m not going to try to explain myself. I’m raw. I’m hard. I’m the thing you shy away from. So I’m warning you now. Back away. Because once you enter my life, I won’t ever let you leave.

I think it was Lessing who said, "There are things which must cause you to lose your reason or you have none to lose." An abnormal reaction to an abnormal situation is normal behaviour.

think it was Lessing who once said, “There are things which must cause you to lose your reason or you have none to lose.” An abnormal reaction to an abnormal situation is normal behavior.

I think it was Lessing who once said " "There are things which must cause you lose your reason or you have none to lose". An abnormal reaction to an abnormal situation is normal behavior.

Anger and violence in Gaza and among Gazans is completely predictable. In a situation like ours, the absence of violence and anger would be abnormal. All of of us feel angry at least occasionally.

An abnormal reaction to an abnormal situation is normal behavior. Even we psychiatrists expect the reactions of a man to an abnormal situation, such as being committed to an asylum, to be abnormal in proportion to the degree of his normality.

An abnormal  reaction to an abnormal  situation  is normal behavior. Even

I had always assumed that persecution was abnormal, exceptional, unusual, out of the ordinary. In my mind, persecution was something to avoid. It was a problem, a setback, a barrier. I was captivated by the thought: what if persecution is the normal, expected situation for a believer? And what if the persecution is, in fact, soil in which faith can grow? What if persecution can be, in fact, good soil? I began to wonder about what that might mean for the church in America—and I began to wonder about what that might mean for the potential church in Somalia.

Leonora, as I have said, was the perfectly normal woman. I mean to say that in normal circumstances her desires were those of the woman who is needed by society. She desired children, decorum, an establishment she desired to avoid waste, she desired to keep up appearances. She was utterly and entirely normal even in her utterly undeniable beauty. But I don't mean to say that she acted perfectly normally in this perfectly abnormal situation. All the world was mad around her and she herself, agonized, took on the complexion of a mad woman; of a woman very wicked; of the villain of the piece. What would you have? Steel is a normal, hard, polished substance. But if you put it in a hot fire it will become red, soft, and not to be handled. If you put it in a fire still more hot it will drip away. It was like that with Leonora.

There is a moral imperative to seeing mental health through the same lens we use for other pathologies or illnesses. Being sad or overwhelmed is normal, much as being short of breath after a run is normal. Both become abnormal when they happen with no apparent cause and are hard to stop. Those situations need medical attention.

I think it was Lessing who once said, “There are things which must cause you to lose your reason or you have none to lose.” An abnormal reaction to an abnormal situation is normal behavior. Even we psychiatrists expect the reactions of a man to an abnormal situation, such as being committed to an asylum, to be abnormal in proportion to the degree of his normality. The reaction of a man to his admission to a concentration camp also represents an abnormal state of mind, but judged objectively it is a normal and, as will be shown later, typical reaction to the given circumstances. These reactions, as I have described them, began to change in a few days. The prisoner passed from the first to the second phase; the phase of relative apathy, in which he achieved a kind of emotional death. Apart

Collectively this work suggests that the prefrontal cortex and the amygdala are reciprocally related. That is, in order for the amygdala to respond to fear reactions, the prefrontal region has to be shut down. By the same logic, when the prefrontal region is active, the amygdala would be inhibited, making it harder to express fear. Pathological fear, then, may occur when the amygdala is unchecked by the prefrontal cortex, and treatment of pathological fear may require that the patient learn to increase activity in the prefrontal region so that the amygdala is less free to express fear. Clearly, decision-making ability in emotional situations is impaired in humans with damage to the medial and ventral prefrontal cortex, and abnormalities there also may predispose people to develop fear and anxiety disorders. These abnormalities could be due to genetic or epigenetic organization of prefrontal synapses or to experiences that subtly alter prefrontal synaptic connections. Indeed, the behavior of animals with abmormalities of the medial prefrontal cortex is reminiscent of humans with anxiety disorders: they develop fear reactions that are difficult to regulate. Although objective information about the world may indicate that a situation is not dangerous, because they cannot properly regulate fear circuits, they experience fear and anxiety in these safe situations.

The fundamental ambiguity of the human condition will always open up to men the possibility of opposing choices; there will always be within them the desire to be that being of whom they have made themselves a lack, the flight from the anguish of freedom; the plane of hell, of struggle, will never be eliminated; freedom will never be given; it will always have to be won: that is what Trotsky was saying when he envisaged the future as a permanent revolution. Thus, there is a fallacy hidden in that abuse of language which all parties make use of today to justify their politics when they declare that the world is still at war. If one means by that that the struggle is not over, that the world is a prey to opposed interests which affront each other violently, he is speaking the truth; but he also means that such a situation is abnormal and calls for abnormal behavior; the politics that it involves can impugn every moral principle, since it has only a provisional form: later on we shall act in accordance with truth and justice. To the idea of present war there is opposed that of a future peace when man will again find, along with a stable situation, the possibility of a morality. But the truth is that if division and violence define war, the world has always been at war and always will be; if man is waiting for universal peace in order to establish his existence validly, he will wait indefinitely: there will never be any other future.

The Perpetrator’s Narrative: The story begins with the harmful act. At the time I had good reasons for doing it. Perhaps I was responding to an immediate provocation. Or I was just reacting to the situation in a way that any reasonable person would. I had a perfect right to do what I did, and it’s unfair to blame me for it. The harm was minor, and easily repaired, and I apologized. It’s time to get over it, put it behind us, let bygones be bygones. The Victim’s Narrative: The story begins long before the harmful act, which was just the latest incident in a long history of mistreatment. The perpetrator’s actions were incoherent, senseless, incomprehensible. Either that or he was an abnormal sadist, motivated only by a desire to see me suffer, though I was completely innocent. The harm he did is grievous and irreparable, with effects that will last forever. None of us should ever forget it. They

Professor Severus Snape, master of this school, commands you to yield the information you conceal!" Snape said, hitting the map with his wand. As though an invisible hand were writing upon it, words appeared on the surface of the map. "Mr. Moony presents his compliments to Professor Snape, and begs him to keep his abnormally large nose out of other people's business." Snape froze. Harry stared, dumbstruck, at the message. But the map didn't stop there. More writing was appearing beneath the first. "Mr. Prongs agrees with Mr. Moony, and would like to add that Professor Snape is an ugly git." It would have been very funny if the situation hadn't been so serious. And there was more... "Mr. Padfoot would like to register his astonishment that an idiot like that ever became a professor." Harry closed his eyes in horror. When he'd opened them, the map had had its last word. "Mr. Wormtail bids Professor Snape good day, and advises him to wash his hair, the slimeball." (286 & 287)

We are all poor; but there is a difference between what Mrs. Spark intends by speaking of 'slender means', and what Stevens called our poverty or Sartre our need, besoin. The poet finds his brief, fortuitous concords, it is true: not merely 'what will suffice,' but 'the freshness of transformation,' the 'reality of decreation,' the 'gaiety of language.' The novelist accepts need, the difficulty of relating one's fictions to what one knows about the nature of reality, as his donnée. It is because no one has said more about this situation, or given such an idea of its complexity, that I want to devote most of this talk to Sartre and the most relevant of his novels, La Nausée. As things go now it isn't of course very modern; Robbe-Grillet treats it with amused reverence as a valuable antique. But it will still serve for my purposes. This book is doubtless very well known to you; I can't undertake to tell you much about it, especially as it has often been regarded as standing in an unusually close relation to a body of philosophy which I am incompetent to expound. Perhaps you will be charitable if I explain that I shall be using it and other works of Sartre merely as examples. What I have to do is simply to show that La Nausée represents, in the work of one extremely important and representative figure, a kind of crisis in the relation between fiction and reality, the tension or dissonance between paradigmatic form and contingent reality. That the mood of Sartre has sometimes been appropriate to the modern demythologized apocalypse is something I shall take for granted; his is a philosophy of crisis, but his world has no beginning and no end. The absurd dishonesty of all prefabricated patterns is cardinal to his beliefs; to cover reality over with eidetic images--illusions persisting from past acts of perception, as some abnormal children 'see' the page or object that is no longer before them --to do this is to sink into mauvaise foi. This expression covers all comfortable denials of the undeniable--freedom --by myths of necessity, nature, or things as they are. Are all the paradigms of fiction eidetic? Is the unavoidable, insidious, comfortable enemy of all novelists mauvaise foi? Sartre has recently, in his first instalment of autobiography, talked with extraordinary vivacity about the roleplaying of his youth, of the falsities imposed upon him by the fictive power of words. At the beginning of the Great War he began a novel about a French private who captured the Kaiser, defeated him in single combat, and so ended the war and recovered Alsace. But everything went wrong. The Kaiser, hissed by the poilus, no match for the superbly fit Private Perrin, spat upon and insulted, became 'somehow heroic.' Worse still, the peace, which should instantly have followed in the real world if this fiction had a genuine correspondence with reality, failed to occur. 'I very nearly renounced literature,' says Sartre. Roquentin, in a subtler but basically similar situation, has the same reaction. Later Sartre would find again that the hero, however assiduously you use the pitchfork, will recur, and that gaps, less gross perhaps, between fiction and reality will open in the most close-knit pattern of words. Again, the young Sartre would sometimes, when most identified with his friends at the lycée, feel himself to be 'freed at last from the sin of existing'--this is also an expression of Roquentin's, but Roquentin says it feels like being a character in a novel. How can novels, by telling lies, convert existence into being? We see Roquentin waver between the horror of contingency and the fiction of aventures. In Les Mots Sartre very engagingly tells us that he was Roquentin, certainly, but that he was Sartre also, 'the elect, the chronicler of hells' to whom the whole novel of which he now speaks so derisively was a sort of aventure, though what was represented within it was 'the unjustified, brackish existence of my fellow-creatures.

The fact is that the individual, though its genotypic sex is fixed at fertilisation, can be profoundly affected by the environment in which it develops. In the ants, bees, and termites the larval nutrition determines whether the genotypic female individual will become a fully developed female (‘queen’) or a sexually retarded worker. In these cases the whole organism is affected; but the gonads do not play a part in establishing the sexual differences of the body, or soma. In the vertebrates, however, the hormones secreted by the gonads are the essential regulators. Numerous experiments show that by varying the hormonal (endocrine) situation, sex can be profoundly affected. Grafting and castration experiments on adult animals and man have contributed to the modern theory of sexuality, according to which the soma is in a way identical in male and female vertebrates. It may be regarded as a kind of neutral element upon which the influence of the gonad imposes the sexual characteristics. Some of the hormones secreted by the gonad act as stimulators, others as inhibitors. Even the genital tract itself is somatic, and embryological investigations show that it develops in the male or female direction from an indifferent and in some respects hermaphroditic condition under the hormonal influence. Intersexuality may result when the hormones are abnormal and hence neither one of the two sexual potentialities is exclusively realised.

And this is the most provocative situation, is it not? It invites abuse, manipulation, tyranny, subjection. A person is supposed to accommodate herself--himself--absolutely to another person. It is unnatural. OK, but it's nature that sets it up in the first place. Of course, of course. It is unnatural and provocative and precarious and challenging. It demands forbearance and stamina and abnormal powers of empathy and perception. It is also... And yes, it is also all those other things. The opposite. The converse. The place you want to be.

My brother was philosophically impaired, emotionally paralysed and stubborn, but he was not mentally ill. Mental illness suggests some kind of biological maladjustment such as that caused by injury or drug-induced chemical imbalances, whereas my brother, like many male suicides I have known, reacted normally to an abnormal situation. My brother felt he could not show the suffering that revealed him as sensitive; to do so would have threatened his gender status. It was easier for him to die.

In 1974, San Francisco newspaper heiress Patty Hearst was kidnapped by a radical group called the Symbionese Liberation Army, whose goals included “death to the fascist insect that preys upon the life of the people.” After being kept in a closet for a while, she came to identify with her new peer group. Before long, she was enthusiastically helping them generate income, at one point brandishing a machine gun during a bank robbery. When left alone, with an opportunity to escape, she didn’t take it. She later described the experience: “I had virtually no free will until I was separated from them for about two weeks. And then it suddenly, you know, slowly began to dawn that they just weren’t there anymore. I could actually think my own thoughts.” Hearst didn’t just accept her captors’ “subjective” beliefs, such as ideology; she bought into their views about how the physical world works. One of her captors “didn’t want me thinking about rescue because he thought that brain waves could be read or that, you know, they’d get a psychic in to find me. And I was even afraid of that.” Hearst’s condition of coerced credulity is called the Stockholm syndrome, after a kidnapping in Sweden. But the term “syndrome” may be misleading in its suggestion of abnormality. Hearst’s response to her circumstances was probably an example of human nature functioning properly; we seem to be “designed” by natural selection to be brainwashed. Some people find this prospect a shocking affront to human autonomy, but they tend not to be evolutionary psychologists. In Darwinian terms, it makes sense that our species could contain genes encouraging blind credulity in at least some situations. If you are surrounded by a small group of people on whom your survival depends, rejecting the beliefs that are most important to them will not help you live long enough to get your genes into the next generation. Confinement with a small group of people may sound so rare that natural selection would have little chance to take account of it, but it is in a sense the natural human condition. Humans evolved in small groups—twenty, forty, sixty people—from which emigration was often not a viable option. Survival depended on social support: sharing food, sticking together during fights, and so on. To alienate your peers by stubbornly contesting their heartfelt beliefs would have lowered your chances of genetic proliferation. Maybe that explains why you don’t have to lock somebody in a closet to get a bit of the Stockholm syndrome. Religious cults just offer aimless teenagers a free bus ride to a free meal, and after the recruits have been surrounded by believers for a few days, they tend to warm up to the beliefs. And there doesn’t have to be some powerful authority figure pushing the beliefs. In one famous social psychology experiment, subjects opined that two lines of manifestly different lengths were the same length, once a few of their “peers” (who were in fact confederates) voiced that opinion.

demeaning or humiliating conduct on victims’ brains, psychiatrist Bessel van der Kolk discovered that abuse victims’ intense feelings of shame—that stop them from even meeting his gaze—“are reflected in abnormal brain activation.” In a healthy brain, when we meet someone’s eyes, the prefrontal cortex assesses the individual. The prefrontal cortex (PFC) is the last part of the brain to mature, and it’s often referred to as the CEO of the brain. It’s engaged in thinking about the future, weighing consequences, being rational and reasonable, and assessing a situation from a variety of perspectives. The PFC is involved in decision-making, in planning, in self-control, in social interaction, and in self-awareness.19 Bessel van der Kolk explains that survivors of chronic trauma do not get activation in their prefrontal cortex; instead, they get intense reaction deep within their emotional brains, the “Periaqueductal Gray.

What is the fundamental fact that remains a constant, whether overt or disguised, in all abnormally developed types of personality ? Is it not that so far as emotions are concerned such people live their outward life in terms of inner subjective factors. Their emotional relationships with their outer world are not objectively realistic. They may be intellectually objective in the matter of their correct appraisal of ways and means to their own ends, and in relation to matters that are of no private emotional significance to them. But the moment their personal needs and aims are involved they lose emotional objectivity and behave on the basis of inner mental situations. All patients live in an individual private mental world and to help them we have to discover its structure.

Understanding low mood as a useful response and depression as excessive low mood suggests different approaches to treatment. Depression is caused by the situation, the view of the situation, and the brain. Treatment can change the situation, the view of the situation, and the brain. However, all three interact in tangled webs of causes, so addressing only one of them will miss many treatment possibilities. This view has implications for understanding how antidepressants work. The idea that they normalize a “chemical imbalance” is appealing and helps to justify drug treatment, but there is no evidence for any specific chemical abnormality specific to depression. It seems more likely that antidepressants do for psychic pain what analgesics do for physical pain: they disrupt a normal response system. People have wondered how antidepressants with effects on different brain chemicals all can be effective. There is no mystery here. Aspirin, acetaminophen, ibuprofen, and morphine all act on somewhat different links in the pain regulation mechanism. Different antidepressants act on different links in the mood regulation system. The analogy goes further. Our strategies for relieving psychic pain are about as effective as our strategies for relieving physical pain—modestly to moderately effective, usually with side effects, often with risks on withdrawal, but still an enormous boon to humankind.

normal people placed in an abnormal situation will adapt to conform to their new environment.

Laws and regulations should be designed to address normal situations, while providing special mechanisms for the creation of exceptions in abnormal situations.

Some have objected that if Jesus did not sin, then he was not truly human, for all humans sin. But those making that objection simply fail to realize that human beings are now in an abnormal situation. God did not create us sinful, but holy and righteous. Adam and Eve in the Garden of Eden before they sinned were truly human, and we now, though human, do not match the pattern that God intends for us when our full, sinless humanity is restored.

normal people placed in an abnormal situation will adapt to conform to their new environment. Since the Inquisition, we’ve approached the phenomenon of evil behavior by punishing the individual. It isn’t working all that well. I think approaching evil as more of a public health problem may be more productive. Fix the water supply, and not as many people get sick. Fix a toxic environment, and not as many people turn to crime as their best solution.

It would probably be best if they were separated, anyway," Margo continued. "They're feeling very close now, but it's an abnormal situation. They might be developing a dependency which would interfere with their resocialization later." She sounded like a textbook on child psychology that Maddy had once read. Reasonable, and yet somehow wrong. Maddy's own intuition was that if you found someone you liked and trusted, you held on for dear life.

We know that the infant and very small child need to feel that they can count on these powerful beings to relieve tension and alleviate fears. And we know that the child’s later ability to tolerate tension and actively deal with anxiety situations will be determined in good part by the experiences of early years. During the period of infancy, of biological helplessness, we make very few demands upon the child and do everything possible to reduce tension and satisfy all needs. Gradually, as the child develops, he acquires means of his own to deal with increasingly complex situations. The parent gradually relinquishes his function as insulator and protector. But we know that even the most independent children will need to call upon the protection of parents at times of unusual stress. And the child, even when he can do without the protecting parent in times of ordinary stress, still carries within him the image of the strong and powerful parent to reassure himself. “If a burglar came into our house, my father would kill him dead.” The protective function of the parent is so vital in early childhood that even children who are exposed to abnormal dangers may not develop acute anxiety if the parents are present. It is now well known that in war-time Britain the children who remained with their parents even during bombing attacks were able to tolerate anxiety better than the children who were separated from their parents and evacuated to protected zones. But

Learning a language and using it is a skill that we all have. It's just a part of daily life, no different from walking or eating. Like with those basic skills, language learning shouldn't be a cause of stress. If you got stressed out from taking a walk, that would be abnormal. Stress when speaking is equally abnormal. The argument that 'stress is normal to start with' is unfounded; after all, we all learn to speak our native tongue with no stress at all. It's more likely that a negative reaction is caused by the situation, not from speaking. You should avoid these types of situations - repeated exposure to this kind of stress will stunt your progress and you'll lose your motivation.

The Christian ethic is based on an antithesis between what is and what ought to be. We view the world as fallen; an analysis of fallen human behavior describes what is normal to the abnormal situation of human corruption. God calls us out of the indicative by His imperative. Ours is a call to nonconformity-to a transforming ethic that shatters the status quo.

There’s something abnormal about this situation, and I don’t know what it is.

What is harmful is workshop leaders' collective hallucination of white universality that situates people of color as abnormal.

Naturally, her situation as an only child meant that there were times in her early years when she was lonely. Worse than this, however, in Elizabeth’s own harsh opinion of herself, was that her role as the only child of an invalid mother turned her into “a neurotic selfish little beast.”80 In my early years no one expected that my mother would live long. She herself was quite sure she would not, and like so many sensitive extroverts her own suffering caused her not only to be acutely aware of illness in others but even to imagine it was there when it was not. She considered me a delicate child who might not live long either… (Like Isaac in The Dean’s Watch perhaps, who “had always been a delicate and abnormally sensitive child, prone as the delicate are to seek a little comfort for himself here and there, and dangerously indulged by his equally delicate mother.

Perhaps you may relate to Tom in one way or another. Maybe when you’re in a crowded place, and you hear a group of people laughing, you instantly panic because you think they’re making fun of you, or you feel like you’re always being judged when you’re around strangers (or even your friends). Maybe you can’t stop yourself from constantly thinking back to past mistakes and better ways you would have approached the situation, no matter how great your life is currently. Much like Tom, these feelings are not abnormal.

As strange as it may seem the state of psychosis is preferable to the panic phase that preceded it which is why Arieiti defines psychosis as “an abnormal way of dealing with an [unbearable] situation.” Silvano Arieti, Intepretation of Schizophrenia

There is an expectation that a trip into the wilderness—even just for the weekend—entails certain risk not found in daily life. A good trip entails a lot of physical effort and teamwork. People expect to be able to cope with the usual demands of the wilderness, and, thus, they develop unusual coping mechanisms. Sometimes, however, for some or all of the people on the trip, events surpass standard coping mechanisms. Then a wilderness-style critical incident has occurred. A critical incident is almost any incident in which the circumstances are so unusual or the sights and sounds so distressing as to produce a high level of immediate or delayed emotional reaction that surpasses an individual’s normal coping mechanisms. Critical incidents are events that cause predictable signs and symptoms of exceptional stress in normal people who are having normal reactions to something abnormal that has happened to them. A critical incident from a wilderness perspective may be caused by such events as the sudden death or serious injury of a member of the group, a multiple-death accident, or any event involving a prolonged expenditure of physical and emotional energy. People respond to critical incidents differently. Sometimes the stress is too much right away, and signs and symptoms appear while the event is still happening. This is acute stress; this member of the group is rendered nonfunctional by the situation and needs care. More often the signs and symptoms of stress come later, once the pressing needs of the situation have been addressed. This is delayed stress. A third sort of stress, common to us all, is cumulative stress. In the context of the wilderness, cumulative stress might arise if multiple, serial disasters strike the same wilderness party. The course of symptom development when a person is going from the normal stresses of day-to-day living into distress (where life becomes uncomfortable) is like a downward spiral. People are not hit with the entire continuum of signs and symptoms at once. However, after a critical incident, a person may be affected by a large number of signs and symptoms within a short time frame, usually 24 to 48 hours. The degree or impairment an event causes an individual depends on several factors. Each person has life lessons that can help, or sometimes hinder, the ability to cope. Factors affecting the degree of impact an event has on the individual include the following: 1. Age. People who are older tend to have had more life lessons to develop good coping mechanisms. 2. Degree of education. 3. Duration of the event, as well as its suddenness and degree of intensity. 4. Resources available for help. These may be internal (a personal belief system) or external (a trained, local critical-incident stress debriefing team). 5. Level of loss. One death may be easier than several, although the nature of a relationship (marriage partners or siblings, for example) would affect this factor. Signs and symptoms of stress manifest in three ways: physical, emotional, and cognitive. Stress manifests differently from one person to the next. Signs and symptoms that occur in one person may not occur in another, who has responses of his or her own.

In the cybernetic universe where everything is calculable, can't Evil in the sense of disorder and chaos slip into and penetrate the integral reality of the network? Isn't that what hackers do for example? Accidents are involved, certainly. Paul Virilio speaks of this much better than I can. But what I am saying is of another order: it is unpredictable. It is power turning against itself. It is not necessarily the apocalypse but it is a disaster in the sense of a form made irrepressible regardless of the will of the actors and their negative actions or sabotage. Certainly, many negative things can happen to the system, but it will always be an objective or objectal negativity related to the technology itself, not a symbolic irruption. I am afraid that this game remains internal to integral reality. Perhaps there are some who can penetrate the cracks in this cybernetic universe? I must say that I do not know the internal rules of the game for this world, and I do not have the means to play it. This is not a philosophical or moral disavowal or prejudice on my part. It is just that I am situated somewhere else and I cannot do otherwise. From the outside, I can see that everything works and that the machine allows everything to function. Let us allow that system to proceed normally - or abnormally- until it runs its course; let us leave to the machine what belongs to the machine without trying to humanize it or make it an anthropoid object. For me, I will always have an empty, perfectly nonfunctional and therefore free space where I can express my thoughts. Once the machine has exhausted all of its functions, I slip into what is left, without trying to judge or condemn it. Judgment is foreign to the radicality of thought. This thinking has nothing scientific, analytic or even critical about it, since those aspects are now all regulated by machines. And maybe a new spacetime domain for thought is now opening?

There is something odd, suspiciously odd, about the rapidity with which queer theory–whose claim to radical politics derived from its anti-assimilationist posture, from its shocking embrace of the abnormal and the marginal–has been embraced by, canonized by, and absorbed into our (largely heterosexual) insti- tutions of knowledge, as lesbian and gay studies never were. Despite its im- plicit (and false) portrayal of lesbian and gay studies as liberal, assimilationist, and accommodating of the status quo, queer theory has proven to be much more congenial to established institutions of the liberal academy. The first step was for the “theory” in queer theory to prevail over the “queer,” for “queer” to become a harmless qualifier of “theory”: if it’s theory, progressive academics seem to have reasoned, then it’s merely an extension of what important people have already been doing all along. It can be folded back into the standard practice of literary and cultural studies, without impeding academic business as usual. The next step was to despecify the lesbian, gay, bisexual, transgender, or transgressive content of queerness, thereby abstracting “queer” and turning it into a generic badge of subversiveness, a more trendy version of “liberal”: if it’s queer, it’s politically oppositional, so everyone who claims to be progressive has a vested interest in owning a share of it. Finally, queer theory, being a theory instead of a discipline, posed no threat to the monopoly of the established disciplines: on the contrary, queer theory could be incorporated into each of them, and it could then be applied to topics in already established fields. Those working in En- glish, history, classics, anthropology, sociology, or religion would now have the option of using queer theory, as they had previously used Deconstruction, to advance the practice of their disciplines–by “queering” them. The outcome of those three moves was to make queer theory a game the whole family could play. This has resulted in a paradoxical situation: as queer theory becomes more widely diffused throughout the disciplines, it becomes harder to figure out what’s so very queer about it, while lesbian and gay studies, which by con- trast would seem to pertain only to lesbians and gay men, looks increasingly backward, identitarian, and outdated.

The steroid drugs in hormonal birth control work extremely well to clear acne. Both ethinylestradiol (synthetic estrogen) and the progestins drospirenone, norgestimate, and cyproterone strongly suppress sebum (skin oil). In fact, cyproterone suppresses sebum to “childhood levels,” [35] which is a bit unsettling when you think about it. Adults are supposed to have more sebum than children, so it’s an abnormal situation. In response to the drugs, your skin has to up-regulate sebum, and that upregulation will continue even once you stop the pill. The result can be more sebum than you ever had before.

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psychiatrist and Holocaust survivor Viktor Frankl would have known what it all was: a normal response to an abnormal situation.

together in such fashion. There was design in the arrangement; and in the midst of the circle of empty hogsheads might have been seen the contriver of this curious craft. He was, of course, a human being, and a man; but such an one as, under any circumstances, would arrest the attention of the beholder; much more in the singular situation in which he was then met with. He was a black man, in the fullest sense of the word; a true negro, with a skin shining like ebony; a skull of large size, and slightly square in shape, covered with a thick crop of curling wool, so close and short as to appear felted into the skin. A brace of broad ears stood prominently out from the sides of his head; and extending almost from one to the other, was a wide-gaping mouth, formed by a pair of lips of huge thickness, protruding far forward, so as to give to the countenance those facial outlines characteristic of the chimpanzee or gorilla. Notwithstanding his somewhat abnormal features, the expression of the negro’s face was far from being hideous. It was not even disagreeable. A double row of white teeth, gleaming between the purplish lips, could be exhibited upon ordinary occasions in a pleasant smile; and the impression derived from looking upon the countenance was, that the owner of it was rather good-natured than otherwise.