Asocial Quotes

You call me a misanthrope because I avoid society. You err; I love society. Yet in order not to hate people, I must avoid their company.

If other people do not understand our behavior—so what? Their request that we must only do what they understand is an attempt to dictate to us. If this is being "asocial" or "irrational" in their eyes, so be it. Mostly they resent our freedom and our courage to be ourselves. We owe nobody an explanation or an accounting, as long as our acts do not hurt or infringe on them. How many lives have been ruined by this need to "explain," which usually implies that the explanation be "understood," i.e. approved. Let your deeds be judged, and from your deeds, your real intentions, but know that a free person owes an explanation only to himself—to his reason and his conscience—and to the few who may have a justified claim for explanation.

I'm a 48-year-old writer who can remember being a 10-year-old writer and who expects someday to be an 80-year-old writer. I'm also comfortably asocial -- a hermit in the middle of Los Angeles -- a pessimist if I'm not careful, a feminist, a Black, a former Baptist, an oil-and-water combination of ambition, laziness, insecurity, certainty, and drive.

An introvert may feel asocial when pressured to go to a party that doesn’t interest her. But for her, the event does not promise meaningful interaction. In fact, she knows that the party will leave her feeling more alone and alienated. Her social preference may be to stay home and reflect on a conversation with a friend, call that friend, and come to an understanding that is meaningful to her. Or she might indulge in the words of a favorite author, feeling a deep connection with a person she has never met. From the perspective of a partygoer, this introvert may appear to be asocial, when, in fact, the introvert is interacting in a much different way.

Until now he had thought that it was the world in general he had wanted to squirm away from. But it was not the world, it was the people in it.

HIPPOLYTUS: No one burns me, no one fucking touches me. So don’t try.

To some people the notion of consciously playing power games—no matter how indirect—seems evil, asocial, a relic of the past. They believe they can opt out of the game by behaving in ways that have nothing to do with power. You must beware of such people, for while they express such opinions outwardly, they are often among the most adept players at power.

Think of a group of Extrovert Moms gathered together at a Little League game, excitedly chatting and enjoying the action. In comes Introvert Mom who, after a full day of work, wants nothing more than to savor the game—all by herself. She sits off a bit from everyone else, stretching her feet onto the bleacher bench, and may even have a book to indulge in as the team warms up. She might enjoy watching the people around her, but she has no energy to interact. What are the Extrovert Moms thinking? Because they are oriented to people, they will likely assume that Introvert Mom is, too—which means they see Introvert Mom as not liking people (what we know now as asocial) or being a “snob,” thinking she’s too good for the Extrovert Moms. More likely, Introvert Mom is not thinking about them at all! She is just doing something she likes to do.

For he was not fond of events, and hated outright those that rattled his inner equilibrium and made a muddle of the external arrangements of life.

In fact at one point when Billie’s up leaning over a chair Dave goes behind Billie and playfully touches her and winks at me, but I’m not of all this like a moron and we could all be having fun such as soldiers dream the day away imagining, dammit—But the venoms in the blood are asexual as well as asocial and a-everything

Humming is the sign of the truly asocial man, for no other sound is at once so soothing and pleasant to its maker and so irritating to any other listener.

Currently, artificial intelligence and virtual reality play the role of 'Jesus Christ' -- a saviour and redeemer for asocial persons.

Mientras el trato asocial e indigno dado al hombre provoque resistencias, y mientras no se hayan instituido autoridades judiciales encargadas de reparar los daños, siempre él más fuerte vencerá en la lucha. Por

I like being alone. My preferred exercise is solo long-distance running, and my job, as a journalist and writer, is often asocial. When life becomes overwhelming, my first thought—my fantasy—is to head for the woods.

It is essential we understand this distinction between social aggression and asocial violence right now. Social aggression is about competition; asocial violence is about destruction. Competition has rules; destruction has none.

Seguía escrupulosamente los horarios de las Bolsas y las variaciones del Mercado de Valores. Así entretenía mis insominos. Era bastante asocial. La música me emocionaba. Era lo único que distraía la tristeza y los sedimentos de los días y su recuerdo.

El "trabajo" es por esencia la actividad carente de libertad, inhumana y asocial, cuya condición y cuyo resultado es la propiedad privada. La superación de la propiedad privada, por tanto, solo será realidad cuando se la conciba como superación del "trabajo".

True that Benjamin used a communist language in the last years of his life, so he looks different to us now. But that's because he died in 1940. Those last years were the ones in which communist language regained authority--seen as necessary to fight fascism (identified as The Enemy). Had Benjamin lived as long as Adorno he would have become as a-social, as disillusioned with left as Adorno did.

Now, the fact that Nietzsche, after the chapter about "Delights and Passions," arrives at the chapter or the stage of "The Pale Criminal" is not abnormal in itself, but perfectly normal; for if one follows the path of passion one will surely come to the place where one's passion becomes abnormal, asocial or criminal, and that is a quality which is in everybody. Therefore, one says, principiis obsta, resist delights and passions, resist in the beginning before it is too late, don't have passions, it is not good taste, it is bad form. The deeper reason is that if one slips too far into such flames, one is sure to land in criminality. But how can you live and have no passion-for then you would escape suffering? Nobody can escape suffering, and to try to escape passion is to try to escape suffering. But as you cannot escape suffering you cannot escape passion; you will suffer from passion either directly or indirectly, and it is much better to suffer directly because indirect suffering has no merit. It is exactly as if nothing has happened. So the indirect suffering in a neurosis has no moral merit. Years lost in neurosis are just lost, without gain. But if you suffer directly and you know for what you suffer, that is never lost. Therefore, Christ said that if you know what you are doing you are blessed, but if you don't know you are cursed.? For then it is a neurosis. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 463-464)

Religion has clearly performed great services for human civilization. It has contributed much towards the taming of the asocial instincts. But not enough. It has ruled human society for many thousands of years and has had time to show what it can achieve. If it had succeeded in making the majority of mankind happy, in comforting them, in reconciling them to life and in making them into vehicles of civilization, no one would dream of attempting to alter the existing conditions. But what do we see instead? We see that an appallingly large number of people are dissatisfied with civilization and unhappy in it, and feel it as a yoke which must be shaken off; and that these people either do everything in their power to change that civilization, or else go so far in their hostility to it that they will have nothing to do with civilization or with a restriction of instinct. At this point it will be objected against us that this state of affairs is due to the very fact that religion has lost a part of its influence over human masses precisely because of the deplorable effect of the advances of science. We will note this admission and the reason given for it, and we shall make use of it later for our own purposes; but the objection itself has no force. It is doubtful whether men were in general happier at a time when religious doctrines held unrestricted sway; more moral they certainly were not. They have always known how to externalize the precepts of religion and thus to nullify their intentions. The priests, whose duty it was to ensure obedience to religion, met them half-way in this. God's kindness must lay a restraining hand on His justice. One sinned, and then one made a sacrifice or did penance and then one was free to sin once more. Russian introspectiveness has reached the pitch of concluding that sin is indispensable for the enjoyment of all the blessings of divine grace, so that, at bottom, sin is pleasing to God. It is no secret that the priests could only keep the masses submissive to religion by making such large concessions as these to the instinctual nature of man. Thus it was agreed: God alone is strong and good, man is weak and sinful. In every age immorality has found no less support in religion than morality has. If the achievements of religion in respect to man’s happiness, susceptibility to culture and moral control are no better than this, the question cannot but arise whether we are not overrating its necessity for mankind, and whether we do wisely in basing our cultural demands upon it.

Todos somos candidatos a asquerosos. Pero puesto Manuel de espaldas a todo, de culo ante el mundo entero, no sería ilegítimo considerar que el verdadero asqueroso puro de toda esta feria fuera él. A muchos hombres y mujeres, el Manuel del exilio cerrado y ciego les resultaría un asocial, un indeseable. No un asqueroso más, sino el que más.

So, being an introvert does not mean you’re antisocial, asocial, or socially inept. It does mean that you are oriented to ideas—whether those ideas involve you with people or not. It means that you prefer spacious interactions with fewer people. And it means that, when you converse, you are more interested in sharing ideas than in talking about people and what they’re doing. In a conversation with someone sharing gossip, the introvert’s eyes glaze over and his

Sometimes mothers blame Barbie for negative messages that they themselves convey, and that involve their own ambivalent feelings about femininity. When Mattel publicist Donna Gibbs invited me to sit in on a market research session, I realized just how often Barbie becomes a scapegoat for things mothers actually communicate. I was sitting in a dark room behind a one-way mirror with Gibbs and Alan Fine, Mattel's Brooklyn-born senior vice president for research. On the other side were four girls and an assortment of Barbie products. Three of the girls were cheery moppets who immediately lunged for the dolls; the fourth, a sullen, asocial girl, played alone with Barbie's horses. All went smoothly until Barbie decided to go for a drive with Ken, and two of the girls placed Barbie behind the wheel of her car. This enraged the third girl, who yanked Barbie out of the driver's seat and inserted Ken. "My mommy says men are supposed to drive!" she shouted.

On the way home my father said tiredly he hoped some day I'd realize it was necessary to live with people. I didn't understand him. He said a lot of other things that made me feel sorry for him, because he just couldn't stand up to a situation.

Taken together with the evidence that creative individuals tend to be introverted, the CPI results paint an intriguing picture of their typical stance toward other individuals. Creative individuals might be regarded as asocial: they are neither drawn to interactions with others nor strongly antagonistic to them. Rather, their passions are concentrated on the domains in which they pursue their creative projects. This might well give rise to the impression that they are standoffish and rather arrogant.

One criticism of Freud still sometimes heard on the political Left is that his thinking is individualist — that he substitutes ‘private’ psychological causes and explanations for social and historical ones. This accusation reflects a radical misunderstanding of Freudian theory. There is indeed a real problem about how social and historical factors are related to the unconscious; but one point of Freud’s work is that it makes it possible for us to think of the development of the human individual in social and historical terms. What Freud produces, indeed, is nothing less than a materialist theory of the making of the human subject. We come to be what we are by an interrelation of bodies — by the complex transactions which take place during infancy between our bodies and those which surround us. This is not a biological reductionism: Freud does not of course believe that we are nothing but our bodies, or that our minds are mere reflexes of them. Nor is it an asocial model of life, since the bodies which surround us, and our relations with them, are always socially specific.

Here’s the simple litmus test I use: if there’s communication going on—if the other person is talking to you, even if it’s aggressively or insultingly—you’re still in social aggression mode, which means you should run away, or use your social skills to negotiate your way out of the confrontation. If there’s no communication, or the other person is already in the process of taking physical action, and there’s no available exit, the situation is asocial. You’re facing imminent grievous bodily harm and your only option at that point is to fight back.

The relationship between the social and the individual requires special emphasis in our own time, for never before have personal relations become so impersonal and never before have social relations become so asocial. Bourgeois society has brought all relations between people to the highest point of abstraction by divesting them of their human content and dealing with them as objects. The object—the commodity—takes on roles that formerly belonged to the community; exchange relationships (actualized in most cases as money relationships) supplant nearly all other modes of human relationships. In this respect, the bourgeois commodity system becomes the historical culmination of all societies, precapitalist as well as capitalist, in which human relationships are mediated rather than direct or face-to-face.

From the start the proportion of asocials in the camp was about one-third of the total population, and throughout the first years prostitutes, homeless and ‘work-shy’ women continued to pour in through the gates. Overcrowding in the asocial blocks increased fast, order collapsed, and then followed squalor and disease.  Although we learn a lot about what the political prisoners thought of the asocials, we learn nothing of what the asocials thought of them. Unlike the political women, they left no memoirs. Speaking out after the war would mean revealing the reason for imprisonment in the first place, and incurring more shame. Had compensation been available they might have seen a reason to come forward, but none was offered.  The German associations set up after the war to help camp survivors were dominated by political prisoners. And whether they were based in the communist East or in the West, these bodies saw no reason to help ‘asocial’ survivors. Such prisoners had not been arrested as ‘fighters’ against the fascists, so whatever their suffering none of them qualified for financial or any other kind of help. Nor were the Western Allies interested in their fate. Although thousands of asocials died at Ravensbrück, not a single black- or green-triangle survivor was called upon to give evidence for the Hamburg War Crimes trials, or at any later trials.  As a result these women simply disappeared: the red-light districts they came from had been flattened by Allied bombs, so nobody knew where they went. For many decades, Holocaust researchers also considered the asocials’ stories irrelevant; they barely rate mention in camp histories. Finding survivors amongst this group was doubly hard because they formed no associations, nor veterans’ groups. Today, door-knocking down the Düsseldorf Bahndamm, one of the few pre-war red-light districts not destroyed, brings only angry shouts of ‘Get off my patch'.

It said, “There seems to be an absence in him of deep emotional response, coupled with an inability to profit from experience. He is the kind of individual who is subject to committing asocial acts with impunity. He lacks a sense of guilt, he seems bereft of a strong conscience, and he appears incapable of emotionally close or mutually cooperative relationships with women. “Derivatively, he apparently avoided, even resented, the demands on him to fulfill the responsibilities of having been a husband and a father of female children. Parenthood, for him, may have been viewed as threatening and potentially destructive.” The report also said, “He is subject to being amnesic concerning what he would wish to blot out from his consciousness and very conscience. His credibility leaves much to be desired. In testing, he proved himself to be considerably pathological and impulsive, with feministic characteristics and concealed anger. He has a disdain for others with whom he differs and he is subject to respond with anger when his person is questioned, on whatever basis.

If efficient copying is adaptive, such that natural selection should favor greater and greater reliance on social as opposed to asocial learning, then the tournament also establishes that a number of characteristics strongly evocative of human culture will follow automatically. With increasing copying inevitably comes greater behavioral diversity; the retention of cultural knowledge for long periods of time; conformity; and rapid turnover in behavior such as fads, fashions, and changes in technology. Provided copying errors or innovation introduce new behavioral variants, copying can simultaneously increase the knowledge base of a population and reduce the range of exploited behavior to a core of high-performance variants. Similar reasoning accounts for the observation that copying can lead to knowledge being retained over long periods of time, yet trigger rapid turnover in behavior. Low-level performance of suboptimal behavior is sufficient to retain large amounts of cultural knowledge in social learning populations, over long periods. A high level of copying increases the retention of cultural knowledge by several orders of magnitude.

De fet, la lectura és l'enemic més gran de l'èxit. El malentès és total: els nens a qui de veritat els agrada llegir acaben sent uns guillats, en sóc la il·lustració perfecta. Quan era petita no m'interessava res més: ni l'escola, ni la música ni els passeigs ni les vacances. Per això sóc asocial i incapaç de 'treballar en equip'. ¿La veritable passió per la lectura fa que la gent sigui inapta per al repartiment de bens? És clar, exagero una mica, però els nens als quals els agrada llegir de veritat acaben sent suplents de la intel·ligència, esporàdics de la cultura, formiguetes del nen de l'edició, bibliotecaris o periodistes per encàrrec mal pagats i mal considerats. De tota manera, són gent massa instruïda per a les professions disponibles al mercat. Per a aquests amargats eterns, qualsevol reunió d'empresa és una tortura, 'enfilar un projecte' una càrrega insuportable, una reunió d'avaluació amb un manàger és el xoc entre dos mons. Aquests desclassats són nombrosos, però condemnats a l'extinció, perquè els joves cada cop llegeixen menys, sobre tot els que han tingut formacions 'prestigioses' en grans universitats o en altres centres.

el cine, máquina de sueños” —y que la misma palabra sueño se asocie a un deseo— refuerzan esa noción. Las pesadillas también son parte de los sueños cinematográficos.

But what if Rousseau was wrong and that inner self was, as traditional moralists believed, the seat of asocial or harmful impulses, indeed of evil?

Inconștientul are două fețe, deoarece ne protejează de trăirea conștientă a amintirilor dureroase și a experiențelor asociate acestora și, în același timp, ne împiedică să acceptăm și să învățăm din acele experiențe.

Some people argue that economics is an exception to this general story. Economics, they say, provides a much more analytically precise and tightly integrated body of theory—a theory that is explicitly linked to a small set of generally accepted assumptions about human beings’ motivations and decision-making procedures, and that has been rigorously tested against quantified empirical evidence. Among all the social sciences, economics alone, these boosters contend, has a defensible claim to true scientific status. Economics certainly deserves to be regarded as the queen of the social sciences; unlike the others, it has unquestionably produced useful knowledge on a wide range of issues that affect our daily lives. Yet we should be suspicious of its bold claims to scientific status. Modern neoclassical economic theory is firmly grounded in the kind of mechanistic worldview (described in “Complexities”) that sees the economy as a machine, and to explain the operation of this machine it imports many of the concepts of nineteenth-century classical physics. So it stresses the natural tendency of the economy to find a stable equilibrium and the possibility of isolating the effect of changes in different economic factors (like changes in interest rates) on economic performance.25 As well, to achieve its simplicity and elegance, the theory focuses on the behavior of independent individuals operating in a market—individuals who are atomized, rational, similar in preferences, and stripped of any social attributes. But this makes the theory largely asocial and ahistorical: there’s generally no place in it for large-scale historical, cultural, and political forces that sometimes have a huge impact on our economies—forces like the emancipation of women, rising environmental consciousness, or democratization in poor countries. Because it’s insensitive to broad social forces, modern economic theory is also surprisingly insensitive to its own tight relationship with capitalism. Nevertheless, it’s clearly a product of capitalism—a specific, historically rooted economic system—and it only makes sense in the context of capitalism.26

Practic, pe toti pacientii coronarieni care vin la mine, chiar si la sectia de terapie coronariana intensiva, ii intreb: "cu cine vorbesti despre sentimentele tale?", iar ei se uita la mine de parca as fi un extraterestru. "Ce legatura are asta cu inima mea?" E un bun inceput pentru a-i ajuta pe oameni sa inteleaga legatura stransa prin care mintea si sentimentele lor sunt asociate cu inima. Barbatii spun intotdeauna ca nu vorbesc cu nimeni despre sentimentele lor, iar femeile spun ca despre lucrurile bune vorbesc cu fiica lor sau cu altcineva, dar ca nu vor sa impovareze pe nimeni cu problemele care le macina pe ele. Eu ii rog sa gaseasca pe cineva in viata lor - pe oricine -, sa se aseze alaturi de acea persoana si sa ii spuna: "Medicul zice ca trebuie sa vorbesc despre sentimentele mele cate putin in fiecare zi, dar cat timp vorbesc tu nu trebuie sa imi dai sfaturi sau sa emiti judecati decat daca iti cer eu asta". Fiindca daca esti judecat tot timpul, nu vrei sa-ti impartasesti sentimentele... Cand oamenii incep sa fie sinceri cu sentimentele lor, in fiziologia organismului lor se petrec lucruri care favorizeaza vindecarea.

As more complex forms of knowledge emerge and an economic surplus is built up, experts devote themselves full-time to the subjects of their expertise, which, with the development of conceptual machineries, may become increasingly removed from the pragmatic necessities of everyday life. Experts in these rarefied bodies of knowledge lay claim to a novel status. They are not only experts in this or that sector of the societal stock of knowledge, they claim ultimate jurisdiction over that stock of knowledge in its totality. They are, literally, universal experts. This does not mean that they claim to know everything, but rather that they claim to know the ultimate significance of what everybody knows and does. Other men may continue to stake out particular sectors of reality, but they claim expertise in the ultimate definitions of reality as such. This stage in the development of knowledge has a number of consequences. The first, which we have already discussed, is the emergence of pure theory. Because the universal experts operate on a level of considerable abstraction from the vicissitudes of everyday life, both others and they themselves may conclude that their theories have no relation whatever to the ongoing life of the society, but exist in a soft of Platonic heaven of ahistorical and asocial ideation. This is, of course, an illusion, but it can have great socio-historical potency, by virtue of the relationship between the reality-defining and reality-producing processes. A second consequence is a strengthening of traditionalism in the institutionalized actions thus legitimated, that is, a strengthening of the inherent tendency of institutionalization toward inertia.91 Habitualization and institutionalization in themselves limit the flexibility of human actions. Institutions tend to persist unless they become “problematic.” Ultimate legitimations inevitably strengthen this tendency. The more abstract the legitimations are, the less likely they are to be modified in accordance with changing pragmatic exigencies. If there is a tendency to go on as before anyway, the tendency is obviously strengthened by having excellent reasons for doing so. This means that institutions may persist even when, to an outside observer, they have lost their original functionality or practicality. One does certain things not because they work, but because they are right—right, that is, in terms of the ultimate definitions of reality promulgated by the universal experts.

She caught a smile in his eyes that flashed at her in the light. “What? What are you grinning about?” “It’s meant to be attractive to my wife,” he said. Katsa nearly dropped her knife into the fire. “You have a wife?” “Great seas, no! Honestly, Katsa. Don’t you think I would have mentioned her?” He was laughing now, and she snorted. “I never know what you’ll choose to mention about yourself, Po.” “It’s meant for the eyes of the wife I’m supposed to have,” he said. “Whom will you marry?” He shrugged. “I hadn’t pictured myself marrying anyone.” She moved to his side of the fire and sliced the other drumstick for herself. She went back and sat down. “Aren’t you concerned about your castle and your land? About producing heirs?” He shrugged again. “Not enough to attach me to a person I don’t wish to be attached to. I’m content enough on my own.” Katsa was surprised. “I had thought of you as more of a—social creature, when you’re in your own land.” “When I’m in Lienid I do a decent job of folding myself into normal society, when I must. But it’s an act, Katsa; it’s always an act. It’s a strain to hide my Grace, especially from my family. When I’m in my father’s city there’s a part of me that’s simply waiting until I can travel again. Or return to my own castle, where I’m left alone.” This she could understand perfectly. “I suppose if you married, it could only be to a woman trustworthy enough to know the truth of your Grace.” He barked out a short laugh. “Yes. The woman I married would have to meet a number of rather impossible requirements.

Strategies that did well in competition with other strategies were not, however, those that maximized the returns to agents. Rather, we found a strong inverse relationship between the mean fitness of individuals in populations containing only one strategy, and that strategy's performance in the tournament. This finding illustrates the parasitic effect of strategies that rely heavily on OBSERVE. Strategies using a mixture of social and asocial learning are vulnerable to being outcompeted by those using social learning alone, which may result in a population with lower average returns. These findings are evocative of an established rule in ecology; this specifies that, among competitors for a scarce resource, the dominant competitor will be the species that can persist at the lowest resource level. An equivalent rule may apply when alternative social learning strategies compete: the strategies that eventually dominates will be the one that can persist with the lowest frequency of asocial learning.

I'm asocial - don't wanna go to a social or antisocial.

Here is what a person is: a set of basically compatible long-range interests that have co-opted a sufficient army of short-range interests into their coalition to maintain stable equilibrium. A person is that person just so long as her revealed preferences at the whole-person level don’t significantly cycle. This is why we can model people as (nonstraightforward) economic agents—just as we sometimes can, and should, model countries. Of course, a biological H. sapiens individual goes through changing external circumstances during its biography, so no one coalition of interests will stay in power forever. Becker and other mature anthropocentric neoclassicists have missed this point, whereas a Samuelsonian neoclassicist can accept it without difficulty. At the same time, the social pressures that discipline self-narratives tend to make people more and more like straightforward economic agents for increasing stretches of their biographies. These pressures are not external to their personal utility functions, as Sen supposes. They are what make (whole-) personal utility functions possible in the first place. Society does not struggle to civilize inner Robinson Crusoes, for people don’t biologically have such things. Instead, human society gives rise to something new under the evolutionary sun: creatures that act increasingly like the economic agents familiar among our asocial relatives, who nevertheless turn the trick of achieving the powerful network efficiencies that the asocial cannot.

I'm a fifty-three year old writer who can remember being a ten-year old writer and who expects someday to be an eighty-year old writer. I am also comfortably asocial - a hermit in the middle of Seattle - a pessimist if I'm not careful, a feminist, a black, a former Baptist, an oil-and-water combination of ambition, laziness, insecurity, certainty, and drive.

As I’ve aged, I’ve come to prefer the idea to the reality of human company.

La sensación de no ser queridos, de no valer, de tener que amoldarse a las exigencias de un grupo o de un mundo que tiene determinados valores y excluye otros, está en la raíz de muchas de las soledades contemporáneas. Por ejemplo, a muchas personas las martiriza la presión por la imagen. No por cualquier tipo de imagen, sino por entrar dentro de unos parámetros determinados, donde la juventud, la belleza y la delgadez se identifican como algo bueno y la vejez, la fealdad (o ni siquiera eso, más bien la normalidad) y la gordura inmediatamente se estigmatizan como algo indeseable. La inseguridad por no entrar dentro de los cánones, el miedo al rechazo, el disgusto con el propio cuerpo se vuelven batalla que a muchas personas bloquea y deja devastadas. Y quien dice imagen, dice también otro tipo de exigencias: entrar dentro de determinados estándares económicos para no sentirse menos que otros; el pensamiento único dentro de cualquier grupo –ya sea ideológico, político, religioso–, que muchas veces no es tanto una fidelidad a las convicciones que inspiran a dicho grupo cuanto el imperativo de compartir una única forma de interpretar los conflictos y los problemas; encajar en una moda… Cualquier cosa, con tal de no parecer asocial, mal integrado o ser etiquetado como raro.

El hombre conoce el macrocosmos por el microcosmos, pero él mismo y toda cosa son macro y microcosmo, porque cada cosa supone el Universo como el Universo contiene toda cosa. 7. Nihil nihilo fit es blasfemia y error. Sólo por la nada hay ser. Y en cuanto al artista iniciado, al poeta mago, comparte con el iluminado estas tres características: 3. Es ritualista y solitario por disciplina o por naturaleza, y voluntariamente asocial, pero a diferencia del hombre puro, suele ser desdichado o suicida. 2. La sociedad lo considera demoníaco o santo, angustiado, vidente, pecador o loco. 1. Quiere imitara Dios. Shelomo Ibn Heijal Ben Gainom: La escalera de nueve peldaños. Montevideo, 1935. Trad. del hebreo por Jacobo Fiksler.

Uneori simbolurile îşi produc efectele, fiind disproporţionat de impresionante, obsedante şi fascinante prin ele însele. Aşa sunt riturile şi ceremonialurile religiei. Aceste „frumuseţi ale sfinţeniei” întăresc credinţa acolo unde ea există deja, iar unde nu există credinţă, contribuie la convertirea oamenilor. Satisfăcând doar simţul estetic, simbolurile nu garantează nici adevărul, nici valoarea etică a doctrinelor cu care au fost asociate în mod absolut arbitrar. Ca o chestiune de adevăr istoric simplu, frumuseţile sfinţeniei au fost adeseori concurate şi chiar şi depăşite de frumuseţile nesfinţeniei. Sub Hitler, de exemplu, mitingurile anuale de la Nürnberg erau adevărate capodopere ale artei rituale şi teatrale.

Family life, which constitutes the smallest and most basic form of association, has deteriorated markedly since the 1960s with a sharp increase in rates of divorce and single-parent families. Beyond the family, too, there has been a steady breakdown of older communities like neighborhoods, churches, and workplaces. At the same time, there has been a vast increase in the general level of distrust, as measured by the wariness that Americans have for their fellow citizens due to the rise of crime, or in the massive increases in litigation as a means of settling disputes. In recent years the state, often in the guise of the court system, has supported a rapidly expanding set of individual rights that have undermined the ability of larger communities to set standards for the behavior of their members. Thus, the United States today presents a contradictory picture of a society living off a great fund of previously accumulated social capital that gives it a rich and dynamic associational life, while at the same time manifesting extremes of distrust and asocial individualism that tend to isolate and atomize its members. This type of individualism always existed in a potential form, yet through most of America’s existence it had been kept in check by strong communal currents.6

The answer I got when asking programmers why they don’t like working during the day sounds very asocial indeed - because other people are awake.

A lady sent me an email recently advising me to change my environment. I guess she read through the lines of my writing and I had adequately painted a portrait of my experiences for her to form a conclusion that melancholia and fatalistic views of my protagonist reveals the depth or layers of my own consciousness. I haven't experienced much of life at twenty five but I've noticed enough, more than most people do at my age. I won't lie that sometimes it leaves me menacingly depressed. I only represent myself. I am in no competition with anyone. I often muse that if people were half concerned about wars and crimes, corruption in high places and poverty with the heavy regard they place upon other's lives then we would have a better world. Just imagine if the average man on the road heckled politicians the way they are often inclined to insult a fat woman. I have a Ton load of bad experiences but I have not allowed them to deter me, people will think about them at some high point in my life and try to use it to besmirch whatever glory I may attain. I understand that too, they can use it for whatever barometer on their lives they see fit but as for me, I used my crash falls as stairwells to greatness. Sometimes I feel alone because I am youthful and curious about life and people judge me for it and oftentimes it leaves me feeling lonely and asocial. You see the deep thinker has to be careful, the shallow minded will take one look and paint him as madness.

True that Benjamin used a communist language in the last years of his life, so he looks different to ys now. But that's because he died in 1940. Those last years were the ones in which communist language regained authority--seen as necessary to fight fascism (identified as The Enemy). Had Benjamin lived as long as Adorno he would have become as a-social, as disillusioned with left as Adorno did.

¿Cómo puedo usar la virtud aquí y ahora? «Para cada desafío, recuerda los recursos que tienes dentro de ti para enfrentarte a él. Provocado por la visión de un hombre guapo o de una mujer hermosa, descubrirás en tu interior el poder contrario del autocontrol. Enfrentado al dolor, descubrirás el poder del aguante. Si te insultan, descubrirás la paciencia. A su debido tiempo, crecerás hasta confiar en que no hay una sola impresión para la que no tengas los medios morales para tolerarla.»[9] Me parece que este pasaje es uno de los más fortalecedores de los escritos estoicos. Epicteto, un antiguo esclavo, cojo a causa de una pierna rota, nos dice que utilicemos cada una de las ocasiones, todo desafío, como una manera de ejercer la virtud, de convertirnos en un ser humano mejor mediante su aplicación constante. Notemos cómo empareja cada tentación o dificultad con una virtud que se puede practicar, desplegando el concepto estoico de que cada desafío en la vida es una oportunidad perfecta para mejorar la autosuperación. Cuando ve a una persona atractiva que pasa a su lado, no hará planes para llevarse a esa persona a la cama, excepto que se dé la circunstancia de que ambos estén libres de otras relaciones y satisfacer sus deseos no causará dolor o sufrimiento a otros. Por el contrario, recurrirá a su autocontrol y se concentrará en cómo puede alterar su mentalidad para finalmente no sentir la tentación. El segundo ejemplo es de un tipo diferente, pero aun así evoca la misma respuesta en un estoico, con un resultado similar: no se puede controlar una enfermedad y el dolor, y ocurrirá en un momento u otro de la vida. Pero se los puede controlar no solo con medicamentos (desde luego, no hay nada en la doctrina estoica que descarte el uso de la medicina cuando sea adecuada), sino también con la actitud mental correcta. No es de extrañar que con frecuencia se asocie a Epicteto con la frase «aguante y paciencia»[10] o «soportar y renunciar». Pero debemos recordar que el objetivo no es vivir una vida desgraciada y gris. Al contrario, se trata de alcanzar lo que los estoicos llaman apatheia que, a pesar del eco obvio y poco atractivo que despierta, hemos visto que significa tranquilidad mental, y también ecuanimidad hacia todo lo que la vida nos ponga en el camino.

Everywhere socialization is measured by the exposure to media messages. Whoever is underexposed to the media is desocialized or virtually asocial.

The internalizer is the loner, the asocial who has to put emotional and physical distance between himself and everyone else.

The development of a kind of local patriotism for the firm, of an “esprit de corps” similar to that of college and university students, as recommended by Wyatt and other British social psychologists, would only reinforce the asocial and egotistical attitude which is the essence of alienation. All such suggestions in favor of “team” enthusiasm ignore the fact that there is only one truly social orientation, namely the one of solidarity with mankind. Social cohesion within the group, combined with antagonism to the outsider, is not social feeling but extended egotism.

Elites Quote !!! Two things to be mindful of when you are close to the Apex ( a ) Women ( b ) Bussiness Asociates Chukuma, October 2023

Amistad found Chanter amusing: one of those borderline cases whose low-order autism balanced out his sociopathy, so that rather than being antisocial he was asocial.

The matter might be summed up as follows: creativity calls for a disorderly and passionate element that is capable of breathing life into the imaginative process, yet it also demands a measure of discipline, for without discipline the disorderly and passionate element—however powerfully enlivening it might be—might not amount to anything concrete. Nietzsche in fact maintains that what we ordinarily conceive of as creative “freedom” is always in the final analysis a function of “unfreedom,” for it is only when the artist subjects herself to a strict regimen of rules and regulations that inspiration in any tangible form can take place. From such restraint, Nietzsche proposes, “there always emerges and has always emerged in the long run something for the sake of which it is worthwhile to live on earth, for example virtue, art, music, dance, reason, spirituality—something transfiguring, refined, mad and divine.” According to this account, it is the artist’s self-discipline that establishes the confines within which the asocial and disordered elements of the creative process can be transformed into something spectacularly appealing. At the same time, too ruthless a repression of these elements would result in insipid and purely derivative art. This is to contend that discipline alone is not enough to engender sublime art, for even though it often manages to give rise to highly cultured and graceful forms of beauty, it lacks the raw energy and vitality to generate something truly inspired. Likewise, the asocial aspects of our subjectivity alone are not enough to produce transcendent art, for though they possess raw energy and vitality, they lack the element of restraint that is indispensable to transform this energy and vitality into a stirring work of art. In this sense, it is the delicate balance between the tamed and the untamed aspects of existence that ignites the embers of awe-inducing creativity. Art that does not welcome the asocial, like rationality that does not contain a dose of irrationality, will shrivel up and die of its own indolence.

The dual state model is incomplete in yet one more crucial dimension: it leaves out public opinion. It is not enough to study the way a fascist regime exerted its authority from above; one must also explore how it interacted with its public. Did a majority of the population support fascist regimes consensually, even with enthusiasm, or were they bent to submission by force and terror? The terror model has prevailed, partly because it serves as an alibi for the peoples concerned. But recent scholarship has tended to show that terror was selective and that consensus was high in both Nazi Germany and Fascist Italy. Neither regime was conceivable without terror. Nazi violence was omnipresent and highly visible after 1933. The concentration camps were not hidden, and executions of dissidents were meant to be known. The publicity of Nazi violence does not mean that support for the regime was coerced, however. Since the violence was directed at Jews, Marxists, and “asocial” outsiders (homosexuals, Gypsies, pacifists, the congenitally insane or crippled, and habitual criminals—groups that many Germans were often happy to see the last of ), Germans often felt more gratified than threatened by it. The rest soon learned to keep silent. Only at the end, as the Allies and the Russians closed in, when the authorities attacked anyone accused of giving in, did the Nazi regime turn its violence upon ordinary Germans.

So far memories can be fabricated and social media prays upon alone people, single, depressed…asocial people.

They were to destroy all those denominated Jew, political official, gypsy, and those other thousands called “asocial” by the self-styled Nazi superman. This was the new German “Kultur.

Man is an incomplete being, he needs to connect, thus social. A sanyasin is on his path to completion, he needs to disconnect, thus asocial. Buddhas are complete beings, they are simultaneously connected and disconnected, thus beyond both.

I’m afraid that all my life I shall be an unpolitical = asocial painter, a so-called individualist depicting lemons, writing fairy tales, collecting weird objects as a hobby and detesting associations and societies. It seems rather silly, but that’s the way I want my life. And if I fight, it’s only so as to find peace,’ she wrote in February 1949.

Si quieres volver a utilizar un mismo almacén mental, tendrás que esperarte de 2 a 3 días para dejar que la información que había allí se debilite, para poder reemplazarla por nueva. Aunque es más recomendable, que si tienes más almacenes mentales, uses los otros, en lo que los que se encuentran ocupados, se debiliten. No utilices un mismo almacén mental varias veces en el mismo día, si lo haces, lo que ocurrirá será que confundirás todo lo que se encuentra asociado, y no sabrás qué información habías asociado primero. El circuito de las micro-estaciones debe ser lineal o circular, en un orden lógico, no te atrapes ni las revuelvas, porque eso confundirá tu mente. Al realizar tus nuevos almacenes mentales, debes imaginar que te encuentras allí, y ver con tu mente cómo caminas por tus micro-estaciones, eso hará que lo asocies mejor. Entre más práctica, tomará menos tiempo crear un almacén mental, con consistencia suficiente, deberá tomarte menos de 5 minutos crear uno nuevo con tu propia mente. Para perfeccionarlo mejor, debes enseñarlo a alguien más, así lo aprenderás el doble. Con la práctica, el sistema es tan eficaz que puede ser enseñado en menos de 20 minutos. Aplica el sistema cada que tengas oportunidad de hacerlo, aparte de entrenar la memoria, ejercitas tu hemisferio derecho, la creatividad, imaginación y visualización. Un lugar, es otra manera de potenciar un recuerdo, activa tu memoria y hace que vengan hacia ti más fácil los recuerdos. Todo espacio o lugar que te sea familiar, siempre va a ser recordado sin ningún esfuerzo, por lo tanto, se convierten en los lugares secretos de tu mente. Para acelerar tu memoria y recordar información cuando más la necesites, el segundo sistema es: utiliza lugares familiares como almacenes mentales de información.

The term psychopathic state is the name we apply to those individuals who conform to a certain intellectual standard, sometimes high, sometimes approaching the realm of defect but yet not amounting to it, who throughout their lives, or from a comparatively early age, have exhibited disorders of conduct of an antisocial or asocial nature, usually of a recurrent or episodic type, who, in many instances, have proved difficult to influence by methods of social, penal, and medical care and treatment and for whom we have no adequate provision of a preventive or curative nature. The inadequacy or deviation or failure to adjust to ordinary social life is not mere willfulness or badness which can be threatened or thrashed out of the individual so involved, but constitutes a true illness for which we have no specific explanation.

The presence and concern of other people were no help in that respect. Heidegger’s appeal to authenticity and hence to self-discovery is thus based on a pervasive asociality of Dasein. It is only as something fully uncoupled, unique, and thus isolated that we attain insight into our true possibilities.

There are a number of models. The one we like is Rory Miller’s social and asocial violence. It’s quick, easy to remember, and– most importantly– it’s something you can apply in an actual situation.

Rory breaks violence into two main categories, social and asocial.

In contrast with cognitive gadgets, the components of the starter kit (Chapter 3) are ripe for genetic assimilation because they do nonspecific jobs that continue to be worth doing in spite of rapid and radical change in human social environments. Social tolerance and motivation promote the development of cooperation whether people are shifting rocks or designing rockets together. Attending closely to faces and voices opens a floodgate of information from other people, whether the information is about the value of a root or a roux, and high power associative learning and executive function improve problem ­solving across a huge range of social and asocial problems. Changes to cognitive mechanisms that increase the supply of infor­mation from social sources, and the efficiency of problem­solving across domains, are good targets for genetic assimilation because they remain adaptive as long as the developmental environment contains knowledgeable agents and tricky problems to be solved. But changes to cognitive mechanisms that tune human development to specific features of the culture­soaked environment—cognitive gadgets—are poor targets for genetic assimilation because they re­ main adaptive only until those features change.

I'm also comfortably asocial--a hermit in the middle of Seattle--a pessimist if I'm not careful, a feminist, a black, a former Baptist, an oil-and-water combination of ambition, laziness, insecurity, certainty, and drive.

examine the act from a purely tactical perspective. The knockout game is an example of indiscriminate, asocial violence.

Procesele ciclice feminine, asociate muncilor Vasilisei, sunt acestea: să ne împrospătăm gândirea, reînnoindu-ne sistematic valorile. Să ne eliberăm mintea de fleacuri, să ne măturăm ființa, să ne limpezim gândurile și sentimentele. Să aprindem un foc durabil care să întrețină viața noastră creativă și să coacem sistematic idei înseamnă, înainte de toate, să creăm într-o manieră originală viață, viață inedită, pentru a hrăni relația dintre noi însene și natura sălbatică.

El Pecado”, que es el alejamiento del hombre respecto de Dios, es uno de los temas de nuestra espiritualidad que han sido transmitidos y enseñados de la peor manera posible.  Enseñanzas y dogmas erróneos hicieron que el común de la gente lo asocie con una lista interminable de prohibiciones y cosas que no se pueden hacer si uno es creyente y que convierten a la vida en algo muy aburrido.

En algunas ocasiones, quizá te sea necesario recordar tu discurso o presentación tal cual es. Eso es posible siempre y cuando, entiendas a la perfección lo que vas a decir, y asocies tu discurso con emoción, expresándote de la misma manera como si fuera la situación real junto con movimiento corporal.