Cultural Activities Quotes

I’m a modern man, a man for the millennium. Digital and smoke free. A diversified multi-cultural, post-modern deconstruction that is anatomically and ecologically incorrect. I’ve been up linked and downloaded, I’ve been inputted and outsourced, I know the upside of downsizing, I know the downside of upgrading. I’m a high-tech low-life. A cutting edge, state-of-the-art bi-coastal multi-tasker and I can give you a gigabyte in a nanosecond! I’m new wave, but I’m old school and my inner child is outward bound. I’m a hot-wired, heat seeking, warm-hearted cool customer, voice activated and bio-degradable. I interface with my database, my database is in cyberspace, so I’m interactive, I’m hyperactive and from time to time I’m radioactive. Behind the eight ball, ahead of the curve, ridin the wave, dodgin the bullet and pushin the envelope. I’m on-point, on-task, on-message and off drugs. I’ve got no need for coke and speed. I've got no urge to binge and purge. I’m in-the-moment, on-the-edge, over-the-top and under-the-radar. A high-concept, low-profile, medium-range ballistic missionary. A street-wise smart bomb. A top-gun bottom feeder. I wear power ties, I tell power lies, I take power naps and run victory laps. I’m a totally ongoing big-foot, slam-dunk, rainmaker with a pro-active outreach. A raging workaholic. A working rageaholic. Out of rehab and in denial! I’ve got a personal trainer, a personal shopper, a personal assistant and a personal agenda. You can’t shut me up. You can’t dumb me down because I’m tireless and I’m wireless, I’m an alpha male on beta-blockers. I’m a non-believer and an over-achiever, laid-back but fashion-forward. Up-front, down-home, low-rent, high-maintenance. Super-sized, long-lasting, high-definition, fast-acting, oven-ready and built-to-last! I’m a hands-on, foot-loose, knee-jerk head case pretty maturely post-traumatic and I’ve got a love-child that sends me hate mail. But, I’m feeling, I’m caring, I’m healing, I’m sharing-- a supportive, bonding, nurturing primary care-giver. My output is down, but my income is up. I took a short position on the long bond and my revenue stream has its own cash-flow. I read junk mail, I eat junk food, I buy junk bonds and I watch trash sports! I’m gender specific, capital intensive, user-friendly and lactose intolerant. I like rough sex. I like tough love. I use the “F” word in my emails and the software on my hard-drive is hardcore--no soft porn. I bought a microwave at a mini-mall; I bought a mini-van at a mega-store. I eat fast-food in the slow lane. I’m toll-free, bite-sized, ready-to-wear and I come in all sizes. A fully-equipped, factory-authorized, hospital-tested, clinically-proven, scientifically- formulated medical miracle. I’ve been pre-wash, pre-cooked, pre-heated, pre-screened, pre-approved, pre-packaged, post-dated, freeze-dried, double-wrapped, vacuum-packed and, I have an unlimited broadband capacity. I’m a rude dude, but I’m the real deal. Lean and mean! Cocked, locked and ready-to-rock. Rough, tough and hard to bluff. I take it slow, I go with the flow, I ride with the tide. I’ve got glide in my stride. Drivin and movin, sailin and spinin, jiving and groovin, wailin and winnin. I don’t snooze, so I don’t lose. I keep the pedal to the metal and the rubber on the road. I party hearty and lunch time is crunch time. I’m hangin in, there ain’t no doubt and I’m hangin tough, over and out!

Creating a life that reflects your values and satisfies your soul is a rare achievement. In a culture that relentlessly promotes avarice and excess as the good life, a person happy doing his own work is usually considered an eccentric, if not a subversive. Ambition is only understood if it’s to rise to the top of some imaginary ladder of success. Someone who takes an undemanding job because it affords him the time to pursue other interests and activities is considered a flake. A person who abandons a career in order to stay home and raise children is considered not to be living up to his potential — as if a job title and salary are the sole measure of human worth. You’ll be told in a hundred ways, some subtle and some not, to keep climbing, and never be satisfied with where you are, who you are, and what you’re doing. There are a million ways to sell yourself out, and I guarantee you’ll hear about them. To invent your own life’s meaning is not easy, but it’s still allowed, and I think you’ll be happier for the trouble.

Tattoos are a right of passage. They're a marker of bravery, of maturity, of cultural acceptance. The tattoo represents not only a willingness to accept pain - to endure it - but a need to actively embrace it. Because life is painful - beautiful but painful.......

We are all in search of feeling more connected to reality—to other people, the times we live in, the natural world, our character, and our own uniqueness. Our culture increasingly tends to separate us from these realities in various ways. We indulge in drugs or alcohol, or engage in dangerous sports or risky behavior, just to wake ourselves up from the sleep of our daily existence and feel a heightened sense of connection to reality. In the end, however, the most satisfying and powerful way to feel this connection is through creative activity. Engaged in the creative process we feel more alive than ever, because we are making something and not merely consuming, Masters of the small reality we create. In doing this work, we are in fact creating ourselves.

Of course, a culture as manically and massively materialistic as ours creates materialistic behavior in its people, especially in those people who've been subjected to nothing but the destruction of imagination that this culture calls education, the destruction of autonomy it calls work, and the destruction of activity it calls entertainment.

For kids like me, the part of the brain that deals with stress and conflict is always activated...We are constantly ready to fight or flee, because there is a constant exposure to the bear, whether that bear is an alcoholic dad or an unhinged mom (p228)....I see conflict and I run away or prepare for battle. (p246)

Effective board meetings encourage active participation from all board members, fostering a culture of open communication and respectful debate.

You're cultural supremacists to the core. You'll perform your Questionable Activities to help out the poor little piggies, but there isn't a chance in the world you'll notice when they have something to teach you.

To be scientifically illiterate is to remain essentially uncultured. And the chief virtue of a cultural activity--be it art, music, literature, or science--is the way it enriches our lives.

Our culture encourages us to plan every moment and fill our schedules with one activity and obligation after the next, with no time to just be. But the human body and mind require downtime to rejuvenate. I have found my greatest moments of joy and peace just sitting in silence, and then I take that joy and peace with me out into the world.

But happiness is a difficult thing-it is, as Aristotle posited in The Nicomachean Ethics, an activity, is is about good social behavior, about being a solid citizen. Happiness is about community, intimacy, relationships, rootedness, closeness, family, stability, a sense of place, a feeling of love. And in this country, where people move from state to state and city to city so much, where rootlessness is almost a virtue ("anywhere I hang my hat...is someone else's home"), where family units regularly implode and leave behind fragments of divorce, where the long loneliness of life finds its antidote not in a hardy, ancient culture (as it would in Europe), not in some blood-deep tribal rites (as it would in the few still-hale Third World nations), but in our vast repository of pop culture, of consumer goods, of cotton candy for all-in this America, happiness is hard.

The memories I stored, I could not let festered. Could not let trauma infiltrate and spread, to spoil and render them useless. They were moments to be tended. The culture we shared I was active, effervescent in my gut and in my genes, and I had to seize it, foster it so it did not die in me. So that I could pass it on someday. The lessons she imparted, the proof of her life lived on in me, and in every move and deed. I was what she left behind. If I could not be with my mother, I would be her.

We live in a culture that has institutionalized the oppression of animals on at least two levels: in formal structures such as slaughterhouses, meat markets, zoos, laboratories, and circuses, and through our language. That we refer to meat eating rather than to corpse eating is a central example of how our language transmits the dominant culture's approval of this activity.

Perhaps both men and women in America may hunger, in our material, outward, active, masculine culture, for the supposedly feminine qualities of heart, mind and spirit--qualities which are actually neither masculine nor feminine, but simply human qualities that have been neglected. It is growth along these lines that will make us whole, and will enable the individual to become world to himself.

I remembered what Morrie said during our visit: “The culture we have does not make people feel good about themselves. And you have to be strong enough to say if the culture doesn’t work, don’t buy it.” "Morrie true to these words, had developed his own culture – long before he got sick. Discussion groups, walks with friends, dancing to his music in the Harvard Square church. He started a project called Greenhouse, where poor people could receive mental health services. He read books to find new ideas for his classes, visited with colleagues, kept up with old students, wrote letters to distant friends. He took more time eating and looking at nature and wasted not time in front of TV sitcoms or “Movies of the Week.” He had created a cocoon of human activities– conversations, interaction, affection–and it filled his life like an overflowing soup bowl.

A way of life can be shared among individuals of different ages, status, and social activity. It can yield intense relations not resembling those that are institutionalized. It seems to me that a way of life can yield a culture and an ethics. To be "gay," I think, is not to identify with the psychological traits and the visible masks of the homosexual but to try and define and develop a way of life.

The level of intelligence has been tremendously increased, because people are thinking and communicating in terms of screens, and not in lettered books. Much of the real action is taking place in what is called cyberspace. People have learned how to boot up, activate, and transmit their brains. Essentially, there’s a universe inside your brain. The number of connections possible inside your brain is limitless. And as people have learned to have more managerial and direct creative access to their brains, they have also developed matrices or networks of people that communicate electronically. There are direct brain/computer link-ups. You can just jack yourself in and pilot your brain around in cyberspace-electronic space.

At the level of high culture with which this book is concerned, active bigotry is probably fairly rare. It is also hardly ever necessary, since the social context is so far from neutral. To act in a way both sexist and racist, to maintain one's class privilege, it is only necessary to act in the customary, ordinary, usual, even polite manner.

The roots of sexism and homophobia are found in the same economic and political institutions that serve as the foundation of racism in this country and, more often than not, the same extremist circles that inflict violence on people of color are responsible for the eruptions of violence inspired by sexist and homophobic biases. Our political activism must clearly manifest our understanding of these connections.

At the core of every addiction is an emptiness based in abject fear. The addict dreads and abhors the present moment; she bends feverishly only toward the next time, the moment when her brain, infused with her drug of choice, will briefly experience itself as liberated from the burden of the past and the fear of the future—the two elements that make the present intolerable. Many of us resemble the drug addict in our ineffectual efforts to fill in the spiritual black hole, the void at the center, where we have lost touch with our souls, our spirit—with those sources of meaning and value that are not contingent or fleeting. Our consumerist, acquisition-, action-, and image-mad culture only serves to deepen the hole, leaving us emptier than before. The constant, intrusive, and meaningless mind-whirl that characterizes the way so many of us experience our silent moments is, itself, a form of addiction—and it serves the same purpose. “One of the main tasks of the mind is to fight or remove the emotional pain, which is one of the reasons for its incessant activity, but all it can ever achieve is to cover it up temporarily. In fact, the harder the mind struggles to get rid of the pain, the greater the pain.”14 So writes Eckhart Tolle. Even our 24/7 self-exposure to noise, e-mails, cell phones, TV, Internet chats, media outlets, music downloads, videogames, and nonstop internal and external chatter cannot succeed in drowning out the fearful voices within.

Shaping the company's future requires actively engaging with shareholders and other stakeholders to build trust and understanding.

When the images of power overshadow the reality, those without power find themselves fighting phantoms.

The arts can sharpen the vision, quicken the intellect, preserve the memory, activate the conscience, enhance the understanding and refresh the language.

Feminists don’t single out rape jokes because rape is “worse” than other crimes—we single them out because we live in a culture that actively strives to shrink the definition of sexual assault; that casts stalking behaviors as romance; blames victims for wearing the wrong clothes, walking through the wrong neighborhood, or flirting with the wrong person; bends over backwards to excuse boys-will-be-boys misogyny; makes the emotional and social costs of reporting a rape prohibitively high; pretends that false accusations are a more dire problem than actual assaults; elects officials who tell rape victims that their sexual violation was “god’s plan”; and convicts in less than 5 percent of rape cases that go to trial.

A farm includes the passion of the farmer's heart, the interest of the farm's customers, the biological activity in the soil, the pleasantness of the air about the farm -- it's everything touching, emanating from, and supplying that piece of landscape. A farm is virtually a living organism. The tragedy of our time is that cultural philosophies and market realities are squeezing life's vitality out of most farms. And that is why the average farmer is now 60 years old. Serfdom just doesn't attract the best and brightest.

Work pressures, multitasking, social media, news updates, multiplicities of entertainment sources—these all induce us to become lost in thoughts, frantic activities, gadgets, meaningless conversations. We are caught up in pursuits of all kinds that draw us on not because they are necessary or inspiring or uplifting, or because they enrich or add meaning to our lives, but simply because they obliterate the present.

It appears to me that many cultured people are attacked by the same disease. Criticism of ourselves and everything else is corroding our active power; we have no stable basis, no point of issue, no faith in life.

Solidarity is not a matter of altruism. Solidarity comes from the inability to tolerate the affront to our own integrity of passive or active collaboration in the oppression of others, and from the deep recognition that, like it or not, our liberation is bound up with that of every other being on the planet, and that politically, spiritually, in our heart of hearts we know anything else is unaffordable. (Aurora Levins Morales, Medicine Stories: History, Culture and the Politics of Integrity)

The shame and the downfall of a modern materialistic society is her inability to treasure, care for, admire, adore, cherish, value, revere, respect, uphold, uplift, protect, shield, defend, safeguard, treasure and love her children. I praise all the cultures of this world that naturally harbor and actively manifest these instincts. If a nation or if a population of people fails to recognize the excellent value and distinction of the lives of her children and is defective enough to have lost the capability of expressing and acting upon these instincts then there is nothing that can save that nation or those people. The prosperity of a people is not measured in banks, financial markets, economy and the death of its humanity is evident not through the loss of life but in the loss of love for its children.

Real people are actively trying to live like fake people, so real people are no less fake. Every comparison becomes impractical. This is why the impractical has become totally acceptable; impracticality almost seems cool.

What is Big Government but the Executive’s cocaine dream, an activity devoted solely to jockeying for position, in which he may find license for malversation, and may take the company treasury and direct it toward those people who will support his continued incumbency--it is within the law. Its street name is ‘earmarks,’ but it is theft.

For those of us who can't be active on the front lines - and this will be most of us - our job is to create a culture that will encourage and promote political resistance. The main tasks will be loyalty and material support.

each of us has the potential, or mental templates, to be saint or sinner, altruistic or selfish, gentle or cruel, submissive or dominant, sane or mad, good or evil. Perhaps we are born with a full range of capacities, each of which is activated and developed depending on the social and cultural circumstances that govern our lives. I

Rank asked why the artist so often avoids clinical neurosis when he is so much a candidate for it because of his vivid imagination, his openness to the finest and broadest aspects of experience, his isolation from the cultural world-view that satisfies everyone else. The answer is that he takes in the world, but instead of being oppressed by it he reworks it in his own personality and recreates it in the work of art. The neurotic is precisely the one who cannot create—the “artiste-manque,” as Rank so aptly called him. We might say that both the artist and the neurotic bite off more than they can chew, but the artist spews it back out again and chews it over in an objectified way, as an ex­ternal, active, work project. The neurotic can’t marshal this creative response embodied in a specific work, and so he chokes on his in­troversions. The artist has similar large-scale introversions, but he uses them as material.

Parents don’t need to know how to play with kids. If we get kids involved in adult activities, that’s play for kids.” And then they associate chores with a fun, positive activity. They associate it with playing.

Unless we have the courage to fight for a revival of wholesome reserve between man and man, we shall perish in an anarchy of human values… . Socially it means the renunciation of all place-hunting, a break with the cult of the “star,” an open eye both upwards and downwards, especially in the choice of one’s more intimate friends, and pleasure in private life as well as courage to enter public life. Culturally it means a return from the newspaper and the radio to the book, from feverish activity to unhurried leisure, from dispersion to concentration, from sensationalism to reflection, from virtuosity to art, from snobbery to modesty, from extravagance to moderation.

Over the last 25 years, the major popular movements that have had significant impact on the general society and have changed it, that have had a major civilizing effect – the feminist movement, the environmental movement, and so on – these are mostly developments of the ‘70s and ‘80s. Their roots might be in the activism of the ‘60s, but the movements themselves developed and extended later. The same is true of the changes in respect for other cultures, rights of oppressed people, and so on. These are quite significant changes. If you compare the United States now to what it was, say, 35 years ago, the changes are quite dramatic. These are changes in popular consciousness that are quite deeply embedded.

To me, one quality of disability justice culture is that it is simultaneously beautiful and practical. Poetry and dance are as valuable as a blog post about access hacks - because they're equally important and interdependent.

We are searching for the core of our lives; our culture intuits that writing, that ancient activity, might be the pathway...Awakening does not feed ego's needs and desires; it pulverizes the self. Our society couldn't knowingly bear such reduction, so we've tricked ourselves into the same path but call it writing.

You may be told that the legal decisions lead the changes, that judges and lawmakers lead the culture in those theaters called courtrooms, but they only ratify change. They are almost never where change begins, only where it ends up, for most changes travel from the edges to the center.

I have no hobby. As far as my activities beyond the bounds of my recognized profession are concerned, I take them all, without exception, very seriously. So much so, that I should be horrified by the idea that they had anything to do with hobbies—preoccupations in which I had become mindlessly infatuated in order to kill the time—had I not become hardened by experience to such examples of this now widespread, barbarous mentality.

My life wouldn't be easier if I were thin. My life would be easier if this culture wasn't obsessed with oppressing me because I'm fat. The solution to a problem like bigotry is not to do everything in our power to accommodate the bigotry. It is to get rid of the bigotry.

Whether they are able to enact it as lived practice or not, many white folks active in anti-racist struggle today are able to acknowledge that all whites (as well as everyone else within white supremacist culture) have learned to overvalue “whiteness” even as they simultaneously learn to devalue blackness.

Their [girls] sexual energy, their evaluation of adolescent boys and other girls goes thwarted, deflected back upon the girls, unspoken, and their searching hungry gazed returned to their own bodies. The questions, Whom do I desire? Why? What will I do about it? are turned around: Would I desire myself? Why?...Why not? What can I do about it? The books and films they see survey from the young boy's point of view his first touch of a girl's thighs, his first glimpse of her breasts. The girls sit listening, absorbing, their familiar breasts estranged as if they were not part of their bodies, their thighs crossed self-consciously, learning how to leave their bodies and watch them from the outside. Since their bodies are seen from the point of view of strangeness and desire, it is no wonder that what should be familiar, felt to be whole, become estranged and divided into parts. What little girls learn is not the desire for the other, but the desire to be desired. Girls learn to watch their sex along with the boys; that takes up the space that should be devoted to finding out about what they are wanting, and reading and writing about it, seeking it and getting it. Sex is held hostage by beauty and its ransom terms are engraved in girls' minds early and deeply with instruments more beautiful that those which advertisers or pornographers know how to use: literature, poetry, painting, and film. This outside-in perspective on their own sexuality leads to the confusion that is at the heart of the myth. Women come to confuse sexual looking with being looked at sexually ("Clairol...it's the look you want"); many confuse sexually feeling with being sexually felt ("Gillete razors...the way a woman wants to feel"); many confuse desiring with being desirable. "My first sexual memory," a woman tells me, "was when I first shaved my legs, and when I ran my hand down the smooth skin I felt how it would feel to someone else's hand." Women say that when they lost weight they "feel sexier" but the nerve endings in the clitoris and nipples don't multiply with weight loss. Women tell me they're jealous of the men who get so much pleasure out of the female body that they imagine being inside the male body that is inside their own so that they can vicariously experience desire. Could it be then that women's famous slowness of arousal to men's, complex fantasy life, the lack of pleasure many experience in intercourse, is related to this cultural negation of sexual imagery that affirms the female point of view, the culture prohibition against seeing men's bodies as instruments of pleasure? Could it be related to the taboo against representing intercourse as an opportunity for a straight woman actively to pursue, grasp, savor, and consume the male body for her satisfaction, as much as she is pursued, grasped, savored, and consumed for his?

Prayer is subversive activity. It involves a more or less open act of defiance against any claim by the current regime.... [As we pray,] slowly but surely, not culture, not family, not government, not job, not even the tyrannous self can stand against the quiet power and creative influence of God's sovereignty.

The memories I stored, I could not let festered. Could not let trauma infiltrate and spread, to spoil and render them useless. They were moments to be tended. The culture we shared was active, effervescent in my gut and in my genes, and I had to seize it, foster it so it did not die in me. So that I could pass it on someday. The lessons she imparted, the proof of her life lived on in me, in every move and deed. I was what she left behind. If I could not be with my mother, I would be her.

We have this extraordinary conceit in the West that while we've been hard at work in the creation of technological wizardry and innovation, somehow the other cultures of the world have been intellectually idle. Nothing could be further from the truth. Nor is this difference due to some sort of inherent Western superiority. We now know to be true biologically what we've always dreamed to be true philosophically, and that is that we are all brothers and sisters. We are all, by definition, cut from the same genetic cloth. That means every single human society and culture, by definition, shares the same raw mental activity, the same intellectual capacity. And whether that raw genius is placed in service of technological wizardry or unraveling the complex thread of memory inherent in a myth is simply a matter of choice and cultural orientation.

Because it is possible to create — creating one’s self, willing to be one’s self, as well as creating in all the innumerable daily activities (and these are two phases of the same process) — one has anxiety. One would have no anxiety if there were no possibility whatever. Now creating, actualizing one’s possibilities, always involves negative as well as positive aspects. It always involves destroying the status quo, destroying old patterns within oneself, progressively destroying what one has clung to from childhood on, and creating new and original forms and ways of living. If one does not do this, one is refusing to grow, refusing to avail himself of his possibilities; one is shirking his responsibility to himself. Hence refusal to actualize one’s possibilities brings guilt toward one’s self. But creating also means destroying the status quo of one’s environment, breaking the old forms; it means producing something new and original in human relations as well as in cultural forms (e.g., the creativity of the artist). Thus every experience of creativity has its potentiality of aggression or denial toward other persons in one’s environment or established patterns within one’s self. To put the matter figuratively, in every experience of creativity something in the past is killed that something new in the present may be born. Hence, for Kierkegaard, guilt feeling is always a concomitant of anxiety: both are aspects of experiencing and actualizing possibility. The more creative the person, he held, the more anxiety and guilt are potentially present.

We teach our children one thing only, as we were taught: to wake up. We teach our children to look alive there, to join by words and activities the life of human culture on this planet's crust. As adults we are almost all adept at waking up. We have so mastered the transition we make a hundred times a day, as, like so many will-less dolphins, we plunge and surface, lapse and emerge. We live half our waking lives and all of our sleeping lives in some private, useless, and insensible waters we never mention or recall. Useless, I say. Valueless, I might add — until someone hauls their wealth up to the surface and into the wide-awake city, in a form that people can use.

This tradition argues that education is not just about the passive assimilation of facts and cultural traditions, but about challenging the mind to become active, competent, and thoughtfully critical in a complex world. This model of education supplanted an older one in which children sat still at desks all day and simply absorbed, and then regurgitated, the material that was brought their way.

In the twentieth century, astrophysicists in the United States discovered galaxies, the expanding of the universe, the nature of supernovas, quasars, black holes, gamma-ray bursts, the origin of the elements, the cosmic microwave background, and most of the known planets in orbit around solar systems other than our own. Although the Russians reached one or two places before us, we sent space probes to Mercury, Venus, Jupiter, Saturn, Uranus, and Neptune. American probes have also landed on Mars and on the asteroid Eros. And American astronauts have walked on the Moon. Nowadays most Americans take all this for granted, which is practically a working definition of culture: something everyone does or knows about, but no longer actively notices. While shopping at the supermarket, most Americans aren’t surprised to find an entire aisle filled with sugar-loaded, ready-to-eat breakfast cereals. But foreigners notice this kind of thing immediately, just as traveling Americans notice that supermarkets in Italy display vast selections of pasta and that markets in China and Japan offer an astonishing variety of rice. The flip side of not noticing your own culture is one of the great pleasures of foreign travel: realizing what you hadn’t noticed about your own country, and noticing what the people of other countries no longer realize about themselves.

I had thought fermentation was controlled death. Left alone, a head of cabbage molds and decomposes. It becomes rotten, inedible. But when brined and stored, the course of its decay is altered. Sugars are broken down to produce lactic acid, which protects it from spoiling. Carbon dioxide is released and the brine acidifies. It ages. Its color and texture transmute. Its flavor becomes tarter, more pungent. It exists in time and transforms. So it is not quite controlled death, because it enjoys a new life altogether. The memories I had stored, I could not let fester. Could not let trauma infiltrate and spread, to spoil and render them useless. They were moments to be tended. The culture we shared was active, effervescent in my gut and in my genes, and I had to seize it, foster it so it did not die in me. So that I could pass it on someday. The lessons she imparted, the proof of her life lived on in me, in my every move and deed. I was what she left behind. If I could not be with my mother, I would be her.

Oh, no, no, you've got that all wrong. You're not required to respect elders. After all, most people are idiots, regardless of age. In tribal cultures, we just make sure that elders remain an active part of the culture, even if they're idiots. Especially if they're idiots. You can't just abandon your old people, even if they have nothing intelligent to say. Even if they're crazy.

Coitus can scarcely be said to take place in a vacuum; although of itself it appears a biological and physical activity, it is set so deeply within the larger context of human affairs that it serves as a charged microcosm of the variety of attitudes and values to which culture subscribes. Among other things, it may serve as a model of sexual politics on an individual or personal plane.

Something like missionary reductionism has happened to the internet with the rise of web 2.0. The strangeness is being leached away by the mush-making process. Individual web pages as they first appeared in the early 1990S had the flavor of personhood. MySpace preserved some of that flavor, though a process of regularized formatting had begun. Facebook went further, organizing people into multiple-choice identities, while Wikipedia seeks to erase point of view entirely. If a church or government were doing these things, it would feel authoritarian, but when technologists are the culprits, we seem hip, fresh, and inventive. People will accept ideas presented in technological form that would be abhorrent in any other form. It is utterly strange to hear my many old friends in the world of digital culture claim to be the true sons of the Renaissance without realizing that using computers to reduce individual expression is a primitive, retrograde activity, no matter how sophisticated your tools are.

Anti-sabbatical: A job taken with the sole intention of staying only for a limited period of time (often one year). The intention is usually to raise enough funds to partake in another, more personally meaningful activity such as watercolor sketching in Crete or designing computer knit sweaters in Hong Kong. Employers are rarely informed of intentions

Up to a point, having fun is good for you. But it’s not an adequate substitute for serious, purposeful activity. For lack of this kind of activity people in our society get bored. They try to relieve their boredom by having fun. They seek new kicks, new thrills, new adventures. They masturbate their emotions by experimenting with new religions, new art-forms, travel, new cultures, new philosophies, new technologies. But still they are never satisfied, they always want more, because all of these activities are purposeless. People don’t realize that what they really lack is serious, practical, purposeful work—work that is under their own control and is directed to the satisfaction of their own most essential, practical needs.

And the dark night of flow is an issue that society has not made particularly easy to handle. How many people have stopped playing guitar, writing poetry, or painting watercolors—activities packed with flow triggers—because these are also activities that do not squarely fit into culturally acceptable responsibility categories like “career” or “children”? How many, now grown up and done with childish things, have put away the surfboard, the skateboard, the whatever? How many have made the mistake of conflating the value of the vehicle that leads us to an experience (the surfboard, etc.) with the value of the experience itself (the flow state)?

I’ve never held the view that women are better than men, or that the best way to improve the world is for women to gain more power than men. I think male dominance is harmful to society because any dominance is harmful: It means society is governed by a false hierarchy where power and opportunity are awarded according to gender, age, wealth, and privilege—not according to skill, effort, talent, or accomplishments. When a culture of dominance is broken, it activates power in all of us. So the goal for me is not the rise of women and the fall of man. It is the rise of both women and men from a struggle for dominance to a state of partnership. If the goal is partnership between women and men, why do I put so much emphasis on women’s empowerment and women’s groups? My answer is that we draw strength from each other, and we often have to convince ourselves that we deserve an equal partnership before we get one.

There is no remedy against this reversal of the natural order. Man cannot escape from his own achievement. He cannot but adopt the conditions of his own life. No longer in a merely physical universe, man lives in a symbolic universe. Language, myth, art, and religion are parts of this universe. They are the varied threads which weave the symbolic net, the tangled web of human experience. All human progress in thought and experience refines and strengthens this net. No longer can man confront reality immediately; he cannot see it, as it were, face to face. Physical reality seems to recede in proportion as man's symbolic activity advances. Instead of dealing with the things themselves man is in a sense constantly conversing with himself. He has so enveloped himself in linguistic forms, in artistic images, in mythical symbols or religious rites that he cannot see or know anything except by the interposition of this artificial medium. His situation is the same in the theoretical as in the practical sphere. Even here man does not live in a world of hard facts, or according to his immediate needs and desires. He lives rather in the midst of imaginary emotions, in hopes and fears, in illusions and disillusions, in his fantasies and dreams. 'What disturbs and alarms man,' said Epictetus, 'are not the things, but his opinions and fantasies about the things.

Everyone is so locked into the current way of doing things, they never see the larger picture or other, more responsible and efficient possibilities. A REAL economy is always wanting to limit consumption/manufacturing as much as possible by assuring the strategically "best" and "adaptable" productions at all times, while keeping balance with human needs and public health. It is a total shift in intent than what we have today.

Truth changes with the season of our emotions. It is the shadow that moves with the phases of our inner sun. When the nights falls, only our perception can guess where it hides in the dark. Within every solar system of the soul lies a plan of what truth is--- the design God has created, in our own unique story. This is as varying as the constellations, and as turning as the tide. It is not one truth we live to, but many. If we ever hope to determine if there is such a thing as truth, apart from cultural and personal preferences, we must acknowledge that we are then aiming to discover something greater than ourselves, something that transcends culture and individual inclinations. Some say that we must look beyond ourselves and outside of ourselves. However, we don’t need to look farther than what is already in each other. If there was any great plan from a higher power it is a simplistic, repetitious theme found in all religions; the basic core importance to unity comes from shared theological and humanistic virtues. Beyond the synagogue, mosques, temples, churches, missionary work, church positions and religious rituals comes a simple “message of truth” found in all of us, that binds theology---holistic virtues combined with purpose is the foundation of spiritual evolution. The diversity among us all is not divided truth, but the opportunity for unity through these shared values. Truth is the framework and roadmap of positive virtues. It unifies diversity when we choose to see it and use it. It is simple message often lost among the rituals, cultural traditions and socializing that goes on behind the chapel doors of any religion or spiritual theology. As we fight among ourselves about what religion, culture or race is right, we often lose site of the simple message any great orator has whispered through time----a simplistic story explaining the importance of virtues, which magically reemphasizes the importance of loving one another through service.

I spent the beginning of my focus on activism by doing what most everyone else was doing; blaming other people and institutions. Don’t like the war? Let’s blame the president, congress, or lobbyists. Don’t like ecological disregard? Let’s blame this or that corrupt corporation or some regulatory body for poor performance. Don’t like being poor and socially immobile? Let’s blame government coercion and interference in this free market utopia everyone keeps talking about. The sobering truth of the matter is that the only thing to blame is the dynamic, causal unfolding of system expression itself on the cultural level. In other words, none of us create or do anything in isolation – it’s impossible. We are system-bound both physically and psychologically; a continuum. Therefore our view of causality with respect to societal change can only be truly productive if we seek and source the most relevant sociological influences we can and begin to alter those effects from the root causes.

We often fear that the Revolution needed is too big for what we can give. Too much change is required inside, outside. And we are too small. But all that is required is that you step into the truth of your life. And speak it, write it, paint it, dance it. That you shine your light on your truth, for the world to see. And as hundreds, then thousands, then millions do this – each sparking the courage of yet more – Suddenly we have a world alight with truth.

The basic message is this: If you’re losing your cool, you are losing. If you are triggered, it is because you allowed someone else to dictate your emotional state. If you are outraged, it is because you lack discipline and self-control. These are personal defeats, not the fault of anyone else. And each defeat shapes who you are as a person, and in the collective sense, who we are as a people. This book is about actively hardening your mind so that you can be the person you think you should be. It is about identifying who that person is in the first place, and taking responsibility for the self-improvement required to become them. It is about learning what it means to never quit. It is about learning to take a joke and giving others some charity when they make a bad one. It is about the importance of building a society of iron-tough individuals who can think for themselves, take care of themselves, and recognize that a culture characterized by grit, discipline, and self-reliance is a culture that survives.

I am in this same river. I can't much help it. I admit it: I'm racist. The other night I saw a group (or maybe a pack?) or white teenagers standing in a vacant lot, clustered around a 4x4, and I crossed the street to avoid them; had they been black, I probably would have taken another street entirely. And I'm misogynistic. I admit that, too. I'm a shitty cook, and a worse house cleaner, probably in great measure because I've internalized the notion that these are woman's work. Of course, I never admit that's why I don't do them: I always say I just don't much enjoy those activities (which is true enough; and it's true enough also that many women don't enjoy them either), and in any case, I've got better things to do, like write books and teach classes where I feel morally superior to pimps. And naturally I value money over life. Why else would I own a computer with a hard drive put together in Thailand by women dying of job-induced cancer? Why else would I own shirts mad in a sweatshop in Bangladesh, and shoes put together in Mexico? The truth is that, although many of my best friends are people of color (as the cliche goes), and other of my best friends are women, I am part of this river: I benefit from the exploitation of others, and I do not much want to sacrifice this privilege. I am, after all, civilized, and have gained a taste for "comforts and elegancies" which can be gained only through the coercion of slavery. The truth is that like most others who benefit from this deep and broad river, I would probably rather die (and maybe even kill, or better, have someone kill for me) than trade places with the men, women, and children who made my computer, my shirt, my shoes.

As individuals, we experience ourselves as the center of whatever social world we inhabit. We think that we are free and refuse to see that we are functions of our particular culture. That culture no longer organically reflects us, it is not our sum total, it is not the collective phenomenology of our creative possibilities—it possess and rules us, reduces us, obstructs the flow of sexual and creative energy and activity, penetrates even into what Freud called the id, gives nightmare shape to natural desire.

Reaction against the machine-culture. - The machine, itself a product of the highest intellectual energies, sets in motion in those who server it almost nothing but the lower, non-intellectual energies. It thereby releases a vast quantity of energy in general that would otherwise lie dormant, it is true; but it provides no instigation to enhancement, to improvement, to becoming an artist. It makes men active and uniform - but in the long run this engenders a counter-effect, a despairing boredom of soul, which teaches to long for idleness in all it varieties.

Never having experienced inequality, therefore, the majority of straight white men will be absolutely oblivious to their own advantages – not because they must necessarily be insensitive, sexist, racist, homophobic or unaware of the principles of equality; but because they have been told, over and over again, that there is no inequality left for them – or anyone else – to experience – and everything they have experienced up to that point will only have proved them right. Let the impact of that sink in for a moment. By teaching children and teenagers that equality already exists, we are actively blinding the group that most benefits from inequality – straight white men – to the prospect that it doesn’t. Privilege to them feels indistinguishable from equality, because they’ve been raised to believe that this is how the world behaves for everyone. And because the majority of our popular culture is straight-white-male-dominated, stories that should be windows into empathy for other, less privileged experiences have instead become mirrors, reflecting back at them the one thing they already know: that their lives both are important and free from discrimination. And this hurts men. It hurts them by making them unconsciously perpetrate biases they’ve been actively taught to despise. It hurts them by making them complicit in the distress of others. It hurts them by shoehorning them into a restrictive definition masculinity from which any and all deviation is harshly punished. It hurts them by saying they will always be inferior parents and caregivers, that they must always be active and aggressive even when they long for passivity and quietude, that they must enjoy certain things like sports and beer and cars or else be deemed morally suspect. It hurts them through a process of indoctrination so subtle and pervasive that they never even knew it was happening , and when you’ve been raised to hate inequality, discovering that you’ve actually been its primary beneficiary is horrifying – like learning that the family fortune comes from blood money. Blog post 4/12/2012: Why Teaching Equality Hurts Men

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

[Donald] Keene observed [in a book entitled The Pleasures of Japanese Literature, 1988] that the Japanese sense of beauty has long sharply differed from its Western counterpart: it has been dominated by a love of irregularity rather than symmetry, the impermanent rather than the eternal and the simple rather than the ornate. The reason owes nothing to climate or genetics, added Keene, but is the result of the actions of writers, painters and theorists, who had actively shaped the sense of beauty of their nation. Contrary to the Romantic belief that we each settle naturally on a fitting idea of beauty, it seems that our visual and emotional faculties in fact need constant external guidance to help them decide what they should take note of and appreciate. 'Culture' is the word we have assigned to the force that assists us in identifying which of our many sensations we should focus on and apportion value to.

As Dalla Costa put it, women's unpaid labor in the home has been the pillar upon which the exploitation of the waged workers, "wage slavery," has been built, and the secret of ies productivity (1972:31). Thus, the power differential between women and men in capitalist societry cannot be attributed to the irrelevance of housework for capitalist accumulation - an irrelevance belied by the strict rules that have governed women's lives - nor CO the survival of timeless cultural schemes. Rather, it should be interpreted as the effect of a social system of production that does not recognize the production and reproduction of the worker as a social-economic activity. and a source of capital accumulation, but mystifies it instead as a natural resource or a personal service, willie profiting from the wageless conclition of the labor involved.

We deem it opportune to remind our children of their duty to take an active part in public life and to contribute toward the attainment of the common good of the entire human family as well as to that of their own political community. They should endeavor, therefore, in the light of their Christian faith and led by love, to insure that the various institutions—whether economic, social, cultural or political in purpose—should be such as not to create obstacles, but rather to facilitate or render less arduous man’s perfecting of himself in both the natural order and the supernatural.... Every believer in this world of ours must be a spark of light, a center of love, a vivifying leaven amidst his fellow men. And he will be this all the more perfectly, the more closely he lives in communion with God in the intimacy of his own soul

No two persons could be so different from one another in their make up or temperaments. Tagore, the aristocratic artist, turned democrat with proletarian sympathies, represented essentially the cultural tradition of India, the tradition of accepting life in the fullness thereof and going through it with song and dance. Gandhi, more a man of the people, almost the embodiment of the Indian peasant, represented the other ancient tradition of India, that of renunciation and asceticism. And yet Tagore was primarily the man of thought, Gandhi of concentrated and ceaseless activity. Both, in their different ways had a world outlook, and both were at the same time wholly Indian. They seemed to present different but harmonious aspects of India and to complement one another.

From a shamanic perspective, the psychic blockade that prevents otherwise intelligent adults from considering the future of our world - our obvious lack of future, if we continue on our present path - reveals an occult dimension. It is like a programming error written into the software designed for the modern mind, which has endless energy to spend on the trivial and treacly, sports statistic or shoe sale, but no time to spare for the torments of the Third World, for the mass extinction of species to perpetuate a way of life without a future, for the imminent exhaustion of fossil fuel reserves, or for the fine print of the Patriot Act. This psychic blockade is reinforced by a vast propaganda machine spewing out crude as well as sophisticated distractions, encouraging individuals to see themselves as alienated spectators of their culture, rather than active participants in a planetary ecology.

Responding to the claim that not just reading but "high culture" in general is morally improving, Terry Eagleton points out that, during World War II, "many people were indeed deep in high culture, but . . . this had not prevented some of them from engaging in such activities as superintending the murder of Jews in central Europe." If reading really was supposed to "make you a better person," then "when the Allied troops moved into the concentration camps . . . to arrest commandants who had whiled away their leisure hours with a volume of Goethe, it appeared that someone had some explaining to do." So nothing about reading, or listening to Mozart sonatas, or viewing paintings by Raphael necessarily transforms or even improves someone's character. As the eighteenth-century scientist G. C. Lichtenberg once wrote, "A book is like a mirror: if an ass looks in, you can't expect an apostle to look out." Nevertheless, I am going to argue . . . that if you really want to become a better person, there are ways in which reading can help. But the degree to which that happens will depend not just on what you read . . . but also why and how.

Let's be honest. The activities of our economic and social system are killing the planet. Even if we confine ourselves merely to humans, these activities are causing an unprecedented privation, as hundreds of millions of people-and today more than yesterday, with probably more tomorrow-go their entire lives with never enough to eat. Yet curiously, none of this seems to stir us to significant action. And when someone does too stridently point out these obvious injustices, the response by the mass of the people seems so often to be . . . a figurative if not physical blow to the gut, leading inevitably to a destruction of our common future. Witness the enthusiasm with which those native nations that resisted their conquest by our culture have been subdued, and the eagerness with which this same end is today brought to those-native or not-who continue to resist too strongly. How does this come to happen, in both personal and social ways?

It’s not a matter of Dad sitting down with his preadolescent son and incorporating 'Don’t be a criminal!' into the 'birds and the bees' talk. (I mean, that couldn’t hurt, probably. But it’s not the point.) It’s about teaching our boys to actively oppose sexual violence. It’s all well and good to say you’re against rape and would never rape anyone, end of story. But somewhere in that crowd of guys laughing about an unconscious girl getting 'a wang in the butthole, dude'—and the one listening to Daniel Tosh say, 'Wouldn’t it be funny if she got gang-raped right now?' and the one reading an op-ed in the Washington Post that puts 'sexual assault' in quotation marks, as though it exists only in the eye of the beholder—somewhere in all of those crowds is the guy who would rape someone. The guy who will rape someone. The guy who has raped someone. And could you blame any of those guys for thinking that rape is not a serious crime, or even something to be particularly ashamed of, when so many 'good' guys around them are laughing at the same jokes?

One of my biggest problems in dealing with the breakdown of my body is that I keep looking in the wrong direction. I look to the past and the capabilities I once had, instead of looking to the future and what I will someday become in the presence and by the grace of God. Perhaps that is the strongest temptation for you too. Our culture reinforces that mistake by its refusal to talk about heaven, as if it were an old-fashioned and outdated notion. We also intensify the problem by craving present health (as limited as it can be) more than we desire God. A friend once said to me. "This is so hard getting old—there are so many things we can‘t do any more. I guess the Lord wants to teach us something." Indeed, our bodies will never be what they previously were, and we find that difficult because we miss our former activities. But God wants to teach us to hunger for Him, our greatest treasure. Instead of rejecting the notion of heaven, we genuinely ache in our deepest self to fill that concept with a larger landscape of the Joy of basking in God‘s presence.

History proves beyond any possibility of doubt that no religion has ever given a stimulus to scientific progress comparable to that of Islam. The encouragement which learning and scientific research received from Islamic theology resulted in the splendid cultural achievements in the days of the Umayyads and Abbasids and the Arab rule in Sicily and Spain. I do not mention this in order that we might boast of those glorious memories at a time when the Islamic world has forsaken its own traditions and reverted to spiritual blindness and intellectual poverty. We have no right, in our present misery, to boast of past glories. But we must realize that it was the negligence of the Muslims and not any deficiency in the teachings of Islam that caused our present decay. Islam has never been a barrier to progress and science. It appreciates the intellectual activities of man to such a degree as to place him above the angels. No other religion ever went so far in asserting the dominance of reason and, consequently, of learning, above all other manifestations of human life.

To walk attentively through a forest, even a damaged one, is to be caught by the abundance of life: ancient and new; underfoot and reaching into the light. But how does one tell the life of the forest? We might begin by looking for drama and adventure beyond the activities of humans. Yet we are not used to reading stories without human heroes. This is the puzzle that informs this section of the book. Can I show landscape as the protagonist of an adventure in which humans are only one kind of participant? Over the past few decades many kinds of scholars have shown that allowing only human protagonists into our stories is not just ordinary human bias. It is a cultural agenda tied to dreams of progress through modernization. There are other ways of making worlds. Anthropologists have become interested, for example, in how substance hunters recognize other living beings as persons, that is protagonists of stories. Indeed, how could it be otherwise? Yet expectations of progress block this insight. Talking animals are for children and primitives. Their voices silent, we imagine wellbeing without them. We trample over them for our advancement. We forget that collaborative survival requires cross-species coordinations. To enlarge what is possible we need other kinds of stories, including adventures of landscapes.

To learn theory by experimenting and doing. To learn belonging by participating and self-rule. Permissiveness in all animal behavior and interpersonal expression. Emphasis on individual differences. Unblocking and training feeling by plastic arts, eurythmics and dramatics. Tolerance of races, classes, and cultures. Group therapy as a means of solidarity, in the staff meeting and community meeting. Taking youth seriously as an age in itself. Community of youth and adults, minimizing 'authority.' Educational use of the actual physical plant (buildings and farms) and the culture of the school community. Emphasis in the curriculum on real problems and wider society, its geography and history, with actual participation in the neighboring community (village or city). Trying for functional interrelation of activities.

School of Resentment is a term coined by critic Harold Bloom to describe related schools of literary criticism which have gained prominence in academia since the 1970s and which Bloom contends are preoccupied with political and social activism at the expense of aesthetic values.[1] Broadly, Bloom terms "Schools of Resentment" approaches associated with Marxist critical theory, including African American studies, Marxist literary criticism, New Historicist criticism, feminist criticism, and poststructuralism—specifically as promoted by Jacques Lacan, Jacques Derrida and Michel Foucault. The School of Resentment is usually defined as all scholars who wish to enlarge the Western canon by adding to it more works by authors from minority groups without regard to aesthetic merit and/or influence over time, or those who argue that some works commonly thought canonical promote sexist, racist or otherwise biased values and should therefore be removed from the canon. Bloom contends that the School of Resentment threatens the nature of the canon itself and may lead to its eventual demise. Philosopher Richard Rorty[2] agreed that Bloom is at least partly accurate in describing the School of Resentment, writing that those identified by Bloom do in fact routinely use "subversive, oppositional discourse" to attack the canon specifically and Western culture in general.

One of the major dilemmas inherent in the attempt by black people to break through the cultural aspects of white imperialism is that posed by the use of historical knowledge as a weapon in our struggle. We are virtually forced into the invidious position of proving our humanity by citing historical antecedents; and yet the evidence is too often submitted to the white racists for sanction. The white man has already implanted numerous historical myths in the minds of black peoples; and those have to be uprooted . . . It is necessary to direct our historical activity in the light of two basic principles[:] Firstly, the effort must be directed solely towards freeing and mobilising black minds. There must be no performances to impress whites, for those whites who find themselves beside us in the firing line will be there for reasons far more profound than their exposure to African history. Secondly, the acquired knowledge of African history must be seen as directly relevant but secondary to the concrete tactics and strategy which are necessary for our liberation. There must be no false distinctions between reflection and action . . . If there is to be any proving of our humanity it must be by revolutionary means.

For both men and women, Good Men can be somewhat disturbing to be around because they usually do not act in ways associated with typical men; they listen more than they talk; they self-reflect on their behavior and motives, they actively educate themselves about women’s reality by seeking out women’s culture and listening to women…. They avoid using women for vicarious emotional expression…. When they err—and they do err—they look to women for guidance, and receive criticism with gratitude. They practice enduring uncertainty while waiting for a new way of being to reveal previously unconsidered alternatives to controlling and abusive behavior. They intervene in other men’s misogynist behavior, even when women are not present, and they work hard to recognize and challenge their own. Perhaps most amazingly, Good Men perceive the value of a feminist practice for themselves, and they advocate it not because it’s politically correct, or because they want women to like them, or even because they want women to have equality, but because they understand that male privilege prevents them not only from becoming whole, authentic human beings but also from knowing the truth about the world…. They offer proof that men can change.

The objective of learning is not necessarily to remember. It may even be salutary to forget. It is only when we forget the early pains and struggles of forming letters that we acquire the capacity for writing. The adult does not remember all the history s/he learned but s/he may hope to have acquired a standard of character and conduct, a sense of affairs and a feeling of change and development in culture. Naturally there is nothing against having a well-stocked mind provided it does not prevent the development of other capacities. But it is still more important to allow knowledge to sink into one in such a way that it becomes fruitful for life; this best done when we feel deeply all we learn. For the life of feeling is less conscious, more dream-like, than intellectual activity and leads to the subconscious life of will where the deep creative capacities of humanity have their being. It is from this sphere that knowledge can emerge again as something deeply significant for life. It is not what we remember exactly, but what we transform which is of real value to our lives. In this transformation the process of forgetting, of allowing subjects to sink into the unconscious before "re-membering" them is an important element.

Big Brother has no interest in well-informed citizens capable of critical thinking. Big Brother wants you to shop at Wal-Mart, where He will control the media that influences your life. The media works with the government and with the large corporations to form mass culture, which is utilized to create public consent, and most folks aren’t even aware of this process as it goes on all around them. Big Brother is actively seeking the complacency of the wage-slaves. Big Brother doesn’t want you to know about the spoken word performances given by Henry Rollins, or Jello Biafra or Terrence McKenna- or a thousand other people- because they will crack your laminate of societal posturing. Big Brother doesn’t want you to know about Bill Hicks, because Brother Bill will provide you with the courage and impetus to spit in Big Brother’s face. The internet is but one facet of our mass-marketed popular culture, and everyone is plugged into it. If you’re reading this, you are a part of it, the internet, one large hive mind, a singular consciousness. And that can be a good thing, but too often, people let themselves slip into it, into this world, to the point where they are no longer able to differentiate between what they think, what they know, and what is thrust upon them. They have no access to their own point of view, or their own spiritual consciousness, for lack of a better way to phrase it. So, to answer your question, in a lengthy and circuitous fashion, I would say that disgust with intellectual sloth, puerile voyeurism and dissent are the primary proponents in my work.

Since, in our societies, a gendered division of labor still predominates which confers a male twist on basic liberal categories (autonomy, public activity, competition) and relegates women to the private sector of family solidarity, liberalism itself, in its opposition to private and public, harbors male dominance. Furthermore, it is only modern Western capital culture for which autonomy and individual freedom stand higher than collective solidarity, connection, responsibility for dependent others, the duty to respect the customs of one's community. Liberalism itself thus privileges a certain culture: the modern Western one. As to freedom of choice, liberalism is also marked by a strong bias. It is intolerant when individuals of other cultures are not given freedom of choice-as is evident in issues such as clitoridechtomy, child brideship, infanticide, polygamy, and incest. However, it ignores the tremendous pressure which, for example, compels women in out liberal societies to undergo such procedures as plastic surgery, cosmetic implants, and Botox injections to remain competitive in the sex markets.

Just as the individual is not alone in the group, nor any one society alone among the others, so man is not alone in the universe. When the spectrum or rainbow of human cultures has finally sunk into the void created by our frenzy; as long as we continue to exist and there is a world, that tenuous arch linking us to the inaccessible will still remain, to show us the opposite course to that leading to enslavement; many may be unable to follow it, but its contemplation affords him the only privilege of which he can make himself worthy; that of arresting the process, of controlling the impulse which forces him to block up the cracks in the wall of necessity one by one and to complete his work at the same time as he shuts himself up within his prison; this is a privilege coveted by every society, whatever its beliefs, its political system or its level of civilization; a privilege to which it attaches its leisure, its pleasure, its peace of mind and its freedom; the possibility, vital for life, of unhitching, which consists - Oh! fond farewell to savages and explorations! - in grasping, during the brief intervals in which our species can bring itself to interrupt its hive-like activity, the essence of what it was and continues to be, below the threshold of thought and over and above society: in the contemplation of a mineral more beautiful than all our creations; in the scent that can be smelt at the heart of a lily and is more imbued with learning than all our books; or in the brief glance, heavy with patience, serenity and mutual forgiveness, that, through some involuntary understanding, one can sometimes exchange with a cat.

Aristotle tells us that the high-pitched voice of the female is one evidence of her evil disposition, for creatures who are brave or just (like lions, bulls, roosters and the human male) have large deep voices…. High vocal pitch goes together with talkativeness to characterize a person who is deviant from or deficient in the masculine ideal of self-control. Women, catamites, eunuchs and androgynes fall into this category. Their sounds are bad to hear and make men uncomfortable…. Putting a door on the female mouth has been an important project of patriarchal culture from antiquity to the present day. Its chief tactic is an ideological association of female sound with monstrosity, disorder and death…. Woman is that creature who puts the inside on the outside. By projections and leakages of all kinds—somatic, vocal, emotional, sexual—females expose or expend what should be kept in…. [As Plutarch comments,] “…she should as modestly guard against exposing her voice to outsiders as she would guard against stripping off her clothes. For in her voice as she is blabbering away can be read her emotions, her character and her physical condition.”… Every sound we make is a bit of autobiography. It has a totally private interior yet its trajectory is public. A piece of inside projected to the outside. The censorship of such projections is a task of patriarchal culture that (as we have seen) divides humanity into two species: those who can censor themselves and those who cannot…. It is an axiom of ancient Greek and Roman medical theory and anatomical discussion that a woman has two mouths. The orifice through which vocal activity takes place and the orifice through which sexual activity takes place are both denoted by the wordstoma in Greek (os in Latin) with the addition of adverbs ano and kato to differentiate upper mouth from lower mouth. Both the vocal and the genital mouth are connected to the body by the neck (auchen in Greek, cervix in Latin). Both mouths provide access to a hollow cavity which is guarded by lips that are best kept closed.

How can we distinguish what is biologically determined from what people merely try to justify through biological myths? A good rule of thumb is ‘Biology enables, culture forbids.’ Biology is willing to tolerate a very wide spectrum of possibilities. It’s culture that obliges people to realise some possibilities while forbidding others. Biology enables women to have children – some cultures oblige women to realise this possibility. Biology enables men to enjoy sex with one another – some cultures forbid them to realise this possibility. Culture tends to argue that it forbids only that which is unnatural. But from a biological perspective, nothing is unnatural. Whatever is possible is by definition also natural. A truly unnatural behaviour, one that goes against the laws of nature, simply cannot exist, so it would need no prohibition. No culture has ever bothered to forbid men to photosynthesise, women to run faster than the speed of light, or negatively charged electrons to be attracted to each other. In truth, our concepts ‘natural’ and ‘unnatural’ are taken not from biology, but from Christian theology. The theological meaning of ‘natural’ is ‘in accordance with the intentions of the God who created nature’. Christian theologians argued that God created the human body, intending each limb and organ to serve a particular purpose. If we use our limbs and organs for the purpose envisioned by God, then it is a natural activity. To use them differently than God intends is unnatural. But evolution has no purpose. Organs have not evolved with a purpose, and the way they are used is in constant flux. There is not a single organ in the human body that only does the job its prototype did when it first appeared hundreds of millions of years ago. Organs evolve to perform a particular function, but once they exist, they can be adapted for other usages as well. Mouths, for example, appeared because the earliest multicellular organisms needed a way to take nutrients into their bodies. We still use our mouths for that purpose, but we also use them to kiss, speak and, if we are Rambo, to pull the pins out of hand grenades. Are any of these uses unnatural simply because our worm-like ancestors 600 million years ago didn’t do those things with their mouths?

In all of these areas, the human brain is asked to do and handle more than ever before. We are dealing with several fields of knowledge constantly intersecting with our own, and all of this chaos is exponentially increased by the information available through technology. What this means is that all of us must possess different forms of knowledge and an array of skills in different fields, and have minds that are capable of organizing large amounts of information. The future belongs to those who learn more skills and combine them in creative ways. And the process of learning skills, no matter how virtual, remains the same. In the future, the great division will be between those who have trained themselves to handle these complexities and those who are overwhelmed by them—those who can acquire skills and discipline their minds and those who are irrevocably distracted by all the media around them and can never focus enough to learn. The Apprenticeship Phase is more relevant and important than ever, and those who discount this notion will almost certainly be left behind. Finally, we live in a culture that generally values intellect and reasoning with words. We tend to think of working with the hands, of building something physical, as degraded skills for those who are less intelligent. This is an extremely counterproductive cultural value. The human brain evolved in intimate conjunction with the hand. Many of our earliest survival skills depended on elaborate hand-eye coordination. To this day, a large portion of our brain is devoted to this relationship. When we work with our hands and build something, we learn how to sequence our actions and how to organize our thoughts. In taking anything apart in order to fix it, we learn problem-solving skills that have wider applications. Even if it is only as a side activity, you should find a way to work with your hands, or to learn more about the inner workings of the machines and pieces of technology around you. Many Masters

Is it possible nevertheless that our consumer culture does make good on its promises, or could do so? Might these, if fulfilled, lead to a more satisfying life? When I put the question to renowned psychologist Tim Krasser, professor emeritus of psychology at Knox College, his response was unequivocal. "Research consistently shows," he told me, "that the more people value materialistic aspirations as goals, the lower their happiness and life satisfaction and the fewer pleasant emotions they experience day to day. Depression, anxiety, and substance abuse also tend to be higher among people who value the aims encouraged by consumer society." He points to four central principles of what he calls ACC — American corporate capitalism: it "fosters and encourages a set of values based on self-interest, a strong desire for financial success, high levels of consumption, and interpersonal styles based on competition." There is a seesaw oscillation, Tim found, between materialistic concerns on the one hand and prosocial values like empathy, generosity, and cooperation on the other: the more the former are elevated, the lower the latter descend. For example, when people strongly endorse money, image, and status as prime concerns, they are less likely to engage in ecologically beneficial activities and the emptier and more insecure they will experience themselves to be. They will have also lower-quality interpersonal relationships. In turn, the more insecure people feel, the more they focus on material things. As materialism promises satisfaction but, instead, yields hollow dissatisfaction, it creates more craving. This massive and self-perpetuating addictive spiral is one of the mechanisms by which consumer society preserves itself by exploiting the very insecurities it generates. Disconnection in all its guises — alienation, loneliness, loss of meaning, and dislocation — is becoming our culture's most plentiful product. No wonder we are more addicted, chronically ill, and mentally disordered than ever before, enfeebled as we are by such malnourishment of mind, body and soul.

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

You seem disappointed that I am not more responsive to your interest in "spiritual direction". Actually, I am more than a little ambivalent about the term, particularly in the ways it is being used so loosely without any sense of knowledge of the church's traditions in these matters. If by spiritual direction you mean entering into a friendship with another person in which an awareness and responsiveness to God's Spirit in the everydayness of your life is cultivated, fine. Then why call in an awkward term like "spiritual direction"? Why not just "friend"? Spiritual direction strikes me as pretentious in these circumstances, as if there were some expertise that can be acquired more or less on its own and then dispensed on demand. The other reason for my lack of enthusiasm is my well-founded fear of professionalism in any and all matters of the Christian life. Or maybe the right label for my fear is "functionalism". The moment an aspect of Christian living (human life, for that matter) is defined as a role, it is distorted, debased - and eventually destroyed. We are brothers and sisters with one another, friends and lovers, saints and sinners. The irony here is that the rise of interest in spiritual direction almost certainly comes from the proliferation of role-defined activism in our culture. We are sick and tired of being slotted into a function and then manipulated with Scripture and prayer to do what someone has decided (often with the help of some psychological testing) that we should be doing to bring glory to some religious enterprise or other. And so when people begin to show up who are interested in us just as we are - our souls - we are ready to be paid attention to in this prayerful, listening, non-manipulative, nonfunctional way. Spiritual direction. But then it begins to develop a culture and language and hierarchy all its own. It becomes first a special interest, and then a specialization. That is what seems to be happening in the circles you are frequenting. I seriously doubt that it is a healthy (holy) line to be pursuing. Instead, why don't you look over the congregation on Sundays and pick someone who appears to be mature and congenial. Ask her or him if you can meet together every month or so - you feel the need to talk about your life in the company of someone who believes that Jesus is present and active in everything you are doing. Reassure the person that he or she doesn't have to say anything "wise". You only want them to be there for you to listen and be prayerful in the listening. After three or four such meetings, write to me what has transpired, and we'll discuss it further. I've had a number of men and women who have served me in this way over the years - none carried the title "spiritual director", although that is what they have been. Some had never heard of such a term. When I moved to Canada a few years ago and had to leave a long-term relationship of this sort, I looked around for someone whom I could be with in this way. I picked a man whom I knew to be a person of integrity and prayer, with seasoned Christian wisdom in his bones. I anticipated that he would disqualify himself. So I pre-composed my rebuttal: "All I want you to do is two things: show up and shut up. Can you do that? Meet with me every six weeks or so, and just be there - an honest, prayerful presence with no responsibility to be anything other than what you have become in your obedient lifetime." And it worked. If that is what you mean by "spiritual director," okay. But I still prefer "friend". You can see now from my comments that my gut feeling is that the most mature and reliable Christian guidance and understanding comes out of the most immediate and local of settings. The ordinary way. We have to break this cultural habit of sending out for an expert every time we feel we need some assistance. Wisdom is not a matter of expertise. The peace of the Lord, Eugene

Despite the intervening six decades of scientific inquiry since Selye’s groundbreaking work, the physiological impact of the emotions is still far from fully appreciated. The medical approach to health and illness continues to suppose that body and mind are separable from each other and from the milieu in which they exist. Compounding that mistake is a definition of stress that is narrow and simplistic. Medical thinking usually sees stress as highly disturbing but isolated events such as, for example, sudden unemployment, a marriage breakup or the death of a loved one. These major events are potent sources of stress for many, but there are chronic daily stresses in people’s lives that are more insidious and more harmful in their long-term biological consequences. Internally generated stresses take their toll without in any way seeming out of the ordinary. For those habituated to high levels of internal stress since early childhood, it is the absence of stress that creates unease, evoking boredom and a sense of meaninglessness. People may become addicted to their own stress hormones, adrenaline and cortisol, Hans Selye observed. To such persons stress feels desirable, while the absence of it feels like something to be avoided. When people describe themselves as being stressed, they usually mean the nervous agitation they experience under excessive demands — most commonly in the areas of work, family, relationships, finances or health. But sensations of nervous tension do not define stress — nor, strictly speaking, are they always perceived when people are stressed. Stress, as we will define it, is not a matter of subjective feeling. It is a measurable set of objective physiological events in the body, involving the brain, the hormonal apparatus, the immune system and many other organs. Both animals and people can experience stress with no awareness of its presence. “Stress is not simply nervous tension,” Selye pointed out. “Stress reactions do occur in lower animals, and even in plants, that have no nervous systems…. Indeed, stress can be produced under deep anaesthesia in patients who are unconscious, and even in cell cultures grown outside the body.” Similarly, stress effects can be highly active in persons who are fully awake, but who are in the grip of unconscious emotions or cut off from their body responses. The physiology of stress may be triggered without observable effects on behaviour and without subjective awareness, as has been shown in animal experiments and in human studies.

But now I speculate re the ants' invisible organ of aggregate thought... if, in a city park of broad reaches, winding paths, roadways, and lakes, you can imagine seeing on a warm and sunny Sunday afternoon the random and unpredictable movement of great numbers of human beings in the same way... if you watch one person, one couple, one family, a child, you can assure yourself of the integrity of the individual will and not be able to divine what the next moment will bring. But when the masses are celebrating a beautiful day in the park in a prescribed circulation of activities, the wider lens of thought reveals nothing errant, nothing inconstant or unnatural to the occasion. And if someone acts in a mutant un-park manner, alarms go off, the unpredictable element, a purse snatcher, a gun wielder, is isolated, surrounded, ejected, carried off as waste. So that while we are individually and privately dyssynchronous, moving in different ways, for different purposes, in different directions, we may at the same time comprise, however blindly, the pulsing communicating cells of an urban over-brain. The intent of this organ is to enjoy an afternoon in the park, as each of us street-grimy urbanites loves to do. In the backs of our minds when we gather for such days, do we know this? How much of our desire to use the park depends on the desires of others to do the same? How much of the idea of a park is in the genetic invitation on nice days to reflect our massive neuromorphology? There is no central control mechanism telling us when and how to use the park. That is up to us. But when we do, our behavior there is reflective, we can see more of who we are because of the open space accorded to us, and it is possible that it takes such open space to realize in simple form the ordinary identity we have as one multicellular culture of thought that is always there, even when, in the comparative blindness of our personal selfhood, we are flowing through the streets at night or riding under them, simultaneously, as synaptic impulses in the metropolitan brain. Is this a stretch? But think of the contingent human mind, how fast it snaps onto the given subject, how easily it is introduced to an idea, an image that it had not dreamt of thinking of a millisecond before... Think of how the first line of a story yokes the mind into a place, a time, in the time it takes to read it. How you can turn on the radio and suddenly be in the news, and hear it and know it as your own mind's possession in the moment's firing of a neuron. How when you hear a familiar song your mind adopts its attitudinal response to life before the end of the first bar. How the opening credits of a movie provide the parameters of your emotional life for its ensuing two hours... How all experience is instantaneous and instantaneously felt, in the nature of ordinary mind-filling revelation. The permeable mind, contingently disposed for invasion, can be totally overrun and occupied by all the characteristics of the world, by everything that is the case, and by the thoughts and propositions of all other minds considering everything that is the case... as instantly and involuntarily as the eye fills with the objects that pass into its line of vision.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.