Disposable Mask Quotes

Man seeks to escape himself in myth, and does so by any means at his disposal… unnable to withdraw into himself, he disguises himself. Lies and inaccuracy give him a few moments of comfort, the trifling feeling of escape experienced at a masked ball. He distances himself from that which he feels and sees. He invents. He transfigures. He mythifies. He creates. He fancies himself an artist. He imitates, in his small way, the painters he claims are mad.

God does not exist, as neither does our hereafter, that second bogey being as easily disposed of as the first. Indeed, imagine yourself just dead—and suddenly wide awake in Paradise where, wreathed in smiles, your dear dead welcome you. Now tell me, please, what guarantee do you possess that those beloved ghosts are genuine; that it is really your dear dead mother and not some petty demon mystifying you, masked as your mother and impersonating her with consummate art and naturalness? There is the rub, there is the horror; the more so as the acting will go on and on, endlessly; never, never, never, never, never will your soul in that other world be quite sure that the sweet gentle spirits crowding about it are not fiends in disguise, and forever, and forever, and forever shall your soul remain in doubt, expecting every moment some awful change, some diabolical sneer to disfigure the dear face bending over you.

The assumption that femininity is always structured by and performed for a male gaze fails to take seriously queer feminine desire. The radical feminist critiques of femininity also disregarded the fact that not all who are (seen as) feminine are women. Crucially, what is viewed as appropriately feminine is not only defined in relation to maleness or masculinity, but through numerous intersections of power including race, sexuality, ability, and social class. In other words, white, heterosexual, binary gender-conforming, able-bodied, and upper- or middle-class femininity is privileged in relation to other varieties. Any social system may contain multiple femininities that differ in status, and which relate to each other as well as to masculinity. As highlighted by “effeminate” gay men, trans women, femmes, drag queens, and “bad girls,” it is possible to be perceived as excessively, insufficiently, or wrongly feminine without for that sake being seen as masculine. Finally, the view of femininity as a restrictive yet disposable mask presupposes that emancipation entails departure into neutral (or masculine) modes of being. This is a tenuous assumption, as the construction of selfhood is entangled with gender, and conceptions of androgyny and gender neutrality similarly hinge on culturally specific ideas of masculinity and femininity.

The performative dimension at work here consists of the symbolic efficiency of the “mask”: wearing a mask actually makes us what we feign to be. In other words, the conclusion to be drawn from this dialectic is the exact opposite of the common wisdom by which every human act (achievement, deed) is ultimately just an act (posture, pretense): the only authenticity at our disposal is that of impersonation, of “taking our act (posture) seriously.

IT MAY FEEL LIKE A GAMBLE TO YOU, BUT IT IS NO GAMBLE TO GOD. God has shown all of His cards, revealing breathtaking protection. He says, in essence, “What if I tell them who they now are? What if I take away any element of fear? What if I tell them I will always love them? That I love them right now, as much as I love my only Son? “What if I tell them there are no logs of past offenses, of how little they pray, or how often they’ve let me down? What if I tell them they are actually righteous, right now? What if I tell them I’m crazy about them? What if I tell them that, if I’m their Savior, they’re going to heaven no matter what—it’s a done deal? What if I tell them they have a new nature, that they are saints, not saved sinners? What if I tell them I actually live in them now, my love, power, and nature at their disposal? “What if I tell them they don’t have to put on masks? That they don’t need to pretend we’re close? “What if they knew that, when they mess up, I’ll never retaliate? What if they were convinced bad circumstances aren’t my way of evening the score? What if they knew the basis of our friendship isn’t how little they sin, but how much they allow me to love them? What if I tell them they can hurt my heart but I’ll never hurt theirs? What if I tell them they can open their eyes when they pray and still go to heaven? What if I tell them there is no secret agenda, no trapdoor? What if I tell them it isn’t about their self-effort, but about allowing me to live my life through them?

You think this is a game?” I snap, pointing at Stanwin’s body. “A puzzle, with disposable pieces. Solve it and we get to go home.” He frowns at me, as if I’m a stranger who’s asked directions to a place that doesn’t exist. “I don’t understand your concern.” “If we solve Evelyn’s murder in the manner you’re suggesting, we don’t deserve to go home! Can’t you see? These masks we wear betray us. They reveal us.” “You’re babbling,” he says, searching Stanwin’s pockets. “We are never more ourselves than when we think people aren’t watching. Don’t you realize that? It doesn’t matter if Stanwin’s alive tomorrow; you murdered him today. You murdered a man in cold blood, and that will blot your soul for the rest of your life. I don’t know why we’re here, Daniel, or why this is happening to us, but we should be proving that it’s an injustice, not making ourselves worthy of it.” “You’re misguided,” he says, contempt creeping into his voice. “We can no more mistreat these people than we could their shadow cast upon the wall. I don’t understand what you’re asking of me.” “That we hold ourselves to a higher standard,” I say, my voice rising. “That we be better men than our hosts! Murdering Stanwin was Daniel Coleridge’s solution, but it shouldn’t be yours. You’re a good man. You can’t lose sight of that.” “A good man,” he scoffs. “Avoiding unpleasant acts doesn’t make a man good. Look at where we are, what’s been done to us. Escaping this place requires that we do what is necessary, even if our nature compels us otherwise. I know this makes you squeamish, that you don’t have the stomach for it. I was the same, but I no longer have the time to tiptoe around my ethics. I can end this tonight and I mean to, so don’t measure me by how tightly I cling to my goodness, measure me by what I’m willing to sacrifice that you might cling to yours. If I fail, you can always try another way.” “And how will you live with yourself when you’re done?” I demand. “I’ll look at the faces of my family and know that what I lost in this place was not nearly as important as my reward for leaving it.” “You can’t believe that,” I say. “I do, and so will you after a few more days in this place,

By the time that paper appeared, the SARS epidemic of 2003 had been stopped, with the final toll at 8,098 people infected, of whom 774 died. The last case was detected and isolated in Taiwan on June 15. Hong Kong had been declared “SARS-free.” Singapore and Canada had been declared “SARS-free.” The whole world was supposedly “SARS-free.” What those declarations meant, more precisely, was that no SARS infections were currently raging in humans. But the virus hadn’t been eradicated. This was a zoonosis, and no disease scientist could doubt that its causal agent still lurked within one or more reservoir hosts—the palm civet, the raccoon dog, or whatever—in Guangdong and maybe elsewhere too. People celebrated the end of the outbreak, but those best informed celebrated most guardedly. SARS-CoV wasn’t gone, it was only hiding. It could return. In late December, it did. Like an aftershock to a quake, a new case broke in Guangdong. Soon afterward, three more. One patient was a waitress who had been exposed to a civet. On January 5, 2004, the day the first case was confirmed, Guangdong authorities reversed policy again, ordering the death and disposal of every masked palm civet held at a farm or a market in the province. Wild civets were another question, left unanswered.

Once established as an ideological and political system, white supremacy reproduces itself through repertoires of silence, denial, misrepresentation, disinformation, deflection, willful ignorance, justification, and—when all else fails—brute violence and force. This is the case no matter how or when white supremacy is established in a nation’s history. As the racial order takes hold, the population that benefits from its maintenance is generally socialized in ways that ensure the system remains in place. Within white supremacist societies, members of the majority population are socialized to draw upon every discursive and coercive tool at their disposal to maintain dominance without regard to logical coherence, empirical evidence, reason, or morality. Ordinary racists and their extremist counterparts employ liberal, inclusive, and even, at times, “antiracist” ideas in order to obscure the racist intentions and effects of their actions and institutional arrangements. The combination of racist and antiracist ideas is, in fact, one of the most prominent and pernicious methods used to mask or justify continual white dominance and to uphold the “non-racist” pose that has become politically expedient in the wake of World War II and the US civil rights movement.

Psychological rigidity, the idea has a psychoanalytic origin, is the attitude of subjects who on all questions give simple responses, summaries that are entrenched without any nuance, and they are little disposed to recognize discordant facts. This rigidity is not at all a psychological force, but a mask under which an extremely divided personality is hidden: it is a reaction formation...The subjects have a profound division within themselves and a repressed aggressivity toward their parents. The subjects avoid all ambiguity and proceed with dichotomies (obedient-authority, cleanliness-dirtiness, virtue-vice, masculinity-femininity dilemmas). Psychological rigidity is effectively born from relationships with parents and extends to moral ideas. The families of these children are, in general, authoritative and frustrating. The child creates a double image of his parents: one is beneficent and appears first, the other is aggressive and is deeply hidden ('good mother and bad mother')...The social aspect of the phenomenon is that these families are socially marginal (for example, the nouveaux riches, Italian or Irish minorities in American towns) and because of this they are authoritarian...The 'rigid' child often has racial prejudices that arise from what he projects onto 'exterior' minorities. What he cannot accept in his own personality. (For instance, the myths of black sexuality in the U.S.A. and myths of the battle of the sexes; everyone puts the faults on others that he does not want to recognize in himself)... Apparently liberal subjects can have an absolute, abstract manner: for example, they declare that all men are identical, from every point of view, and refuse to see differences in historical situations. What predicts psychological rigidity is less the adoption of this or that theory (except racist theories which, founded on a myth, are only justifiable as an explanation of psychological mechanisms); it is more the manner of adopting, justifying, and holding these opinions...The entire world is ambiguous, but what is important is the manner in which one deals with this ambiguity. Psychological maturity is shown in accepting to see ambiguity and to 'interiorize' conflict.

Though it runs to billions of dollars a year, the cost of forcing healthy adults to wear disposable surgical masks will be relatively minor for wealthy countries. And cloth masks are easy to clean in places that have access to clean water. In poor countries the calculus is different. Making people wear cloth masks that cannot be easily cleaned or spend a significant part of their income on disposable ones is much harder to justify if masks don’t work.

The most important mystery of ancient Egypt was presided over by a priesthood. That mystery concerned the annual inundation of the Nile flood plain. It was this flooding which made Egyptian agriculture, and therefore civilisation, possible. It was the centre of their society in both practical and ritual terms for many centuries; it made ancient Egypt the most stable society the world has ever seen. The Egyptian calendar itself was calculated with reference to the river, and was divided into three seasons, all of them linked to the Nile and the agricultural cycle it determined: Akhet, or the inundation, Peret, the growing season, and Shemu, the harvest. The size of the flood determined the size of the harvest: too little water and there would be famine; too much and there would be catastrophe; just the right amount and the whole country would bloom and prosper. Every detail of Egyptian life was linked to the flood: even the tax system was based on the level of the water, since it was that level which determined how prosperous the farmers were going to be in the subsequent season. The priests performed complicated rituals to divine the nature of that year’s flood and the resulting harvest. The religious elite had at their disposal a rich, emotionally satisfying mythological system; a subtle, complicated language of symbols that drew on that mythology; and a position of unchallenged power at the centre of their extraordinarily stable society, one which remained in an essentially static condition for thousands of years. But the priests were cheating, because they had something else too: they had a nilometer. This was a secret device made to measure and predict the level of flood water. It consisted of a large, permanent measuring station sited on the river, with lines and markers designed to predict the level of the annual flood. The calibrations used the water level to forecast levels of harvest from Hunger up through Suffering through to Happiness, Security and Abundance, to, in a year with too much water, Disaster. Nilometers were a – perhaps the – priestly secret. They were situated in temples where only priests were allowed access; Herodotus, who wrote the first outsider’s account of Egyptian life the fifth century BC, was told of their existence, but wasn’t allowed to see one. As late as 1810, thousands of years after the nilometers had entered use, foreigners were still forbidden access to them. Added to the accurate records of flood patters dating back centuries, the nilometer was an essential tool for control of Egypt. It had to be kept secret by the ruling class and institutions, because it was a central component of their authority. The world is full of priesthoods. The nilometer offers a good paradigm for many kinds of expertise, many varieties of religious and professional mystery. Many of the words for deliberately obfuscating nonsense come from priestly ritual: mumbo jumbo from the Mandinka word maamajomboo, a masked shamanic ceremonial dancer; hocus pocus from hoc est corpus meum in the Latin Mass. On the one hand, the elaborate language and ritual, designed to bamboozle and mystify and intimidate and add value; on the other the calculations that the pros make in private. Practitioners of almost every métier, from plumbers to chefs to nurses to teachers to police, have a gap between the way they talk to each other and they way they talk to their customers or audience. Grayson Perry is very funny on this phenomenon at work in the art world, as he described it in an interview with Brian Eno. ‘As for the language of the art world – “International Art English” – I think obfuscation was part of its purpose, to protect what in fact was probably a fairly simple philosophical point, to keep some sort of mystery around it. There was a fear that if it was made understandable, it wouldn’t seem important.

What's so funny?" "HAHAHA, nothing ... it's just, your mask is a diaper!" "Well," Yuan began. "Reality is scarier than fiction. Who has the time to create a well-rounded disposable mask just to see you once? I didn't take a designer class after all. Did you know I'm working around a budget?

Every night when I doomscroll, I encounter more people tossing around chilling language about their good genes and their strong immune systems and their “pureblood” and their perfect children as an argument against taking simple actions, like putting on a mask, that would protect people a little less strong and perfect than they imagine themselves to be. Largely unknowingly, they are the inheritors of the barbaric traditions that once sought to rid the world of children like mine. When glowing influencers spew fatphobic bile at people daring to ask them to consider their impacts on others, they are tapping into deep supremacist logics about which lives have value and which lives are disposable. When parents refuse to give their children vaccines that have controlled viruses like measles for generations because they are gripped with the terror of having the kind of child that the Nazis declared unworthy of life, they are feeding into these logics, too.

If I was really old and tired of living I think I'd overdose on Viagra. Death by boner sounds pretty cool. They'd have to saw it off if they wanted to give me a closed casket. I'd have only my dick cremated and as my final wish ask that a handful of it be thrown in the face of Mila Kunis. A facial from beyond the grave. She's so hot that I bet she gets that a lot. Probably walks around with goggles and those white disposable masks so she doesn't breathe in too much dick dust as relatives of deceased men keep her in a perpetual cloud. Dick Dust would make a good radio name. "This one's going out to Mila ...

Bandages and Supplies 50 assorted-size adhesive bandages 1 large trauma dressing 20 sterile dressings, 4x4 inch 20 sterile dressings, 3x3 inch 20 sterile dressings, 2x2 inch 1 roll of waterproof adhesive tape (10 yards x 1 inch) 2 rolls self-adhesive wrap, 1/2 inch 2 rolls self-adhesive wrap, 1 inch 2 rolls self-adhesive wrap, 2 inch » 1 elastic bandage, 3 inch » 1 elastic bandage, 4 inch » 2 triangular cloth bandages » 10 butterfly bandages » 2 eye pads Medications 2 to 4 blood-clotting agents 10 antibiotic ointment packets (approximately 1 gram) 1 tube of hydrocortisone ointment 1 tube of antibiotic ointment 1 tube of burn cream 1 bottle of eye wash 1 bottle of antacid 1 bottle syrup of ipecac (for poisoning) 1 bottle of activated charcoal (for poisoning) 25 antiseptic wipe packets 2 bottles of aspirin or other pain reliever (100 count) 2 to 4 large instant cold compresses 2 to 4 small instant cold packs 1 tube of instant glucose (for diabetics) Equipment 10 pairs of large latex or nonlatex gloves 1 space blanket or rescue blanket 1 pair of chemical goggles 10 N95 dust/mist respirators or medical masks 1 oral thermometer (nonmercury/nonglass) 1 pair of splinter forceps 1 pair of medical scissors 1 magnifying glass 2 large SAM Splints (optional) 1 tourniquet Assorted safety pins Optional Items If Trained to Use 1 CPR mask 1 bag valve mask 1 adjustable cervical spine collar 1 blood pressure cuff and stethoscope or blood pressure device 1 set of disposable oral airways 1 oxygen tank with regulator and non-rebreather mask Suturing kit and sutures Surgical or super glue If you have advanced training, such items as a suturing kit, IV setup, and medical instruments may be added.

We cannot read each other’s hearts, and sadly, silence is its own pervasive pastime. We are disposed more to assuming masks than we are to revealing the tenderness and freight within that might transform the world. More than any other time in history it seems the man and woman standing in close proximity to each other in a subway car are as far away from each other as two galaxies.

Dispose of face mask and continue to wear a mask hiding your thrue self.

Dispose of face mask and continue to wear a mask hiding your true self.

ONE OF THE things that meditation teaches us, when we slowly descend into ourselves, is that the sense of peace already exists in us. We all have a deep desire for it even if it’s often hidden, masked, thwarted. If we examine human nature carefully, it is good, well disposed, helpful. And it seems to me that nowadays the spirit of harmony is increasing, that our desire to live together calmly is growing stronger and stronger; it’s more and more widespread.

No doubt his assistant had altered his travel arrangements a million times, trips with girlfriends canceled last minute. Trips back home never booked. Work always took precedence over fun and family. That laid-back, affectionate guy at Christmas was simply a disposable costume, tried on and discarded. Too bad; I had really liked that guy. Across the table, Jacob smiled at me a little crookedly, a little uncertainly, as if dumbfounded by this step he had taken, inviting me to Huangzhou. Even so, his eyes were so warm, they made fondue of my thoughts until I saw Merc sidle a glance from Jacob to me, wistfully. Maybe Merc had been afraid of the guy he became when he was with Elisa — looser, freer, like intimate chats on a patio compared to staid dining room small talk. I knew how hard it was to reveal myself, each admission of my secrets and dreams making me vulnerable because they could become weapons to scoff at me. To echo the doubts so stubbornly lodged in my head. As I suspected, Merc returned to his BlackBerry once more, his face setting like hardening cement into its normal, dispassionate business mask. Work was as good a shield as any to protect against intimacy that could scrub someone raw.

Still, there was darkness in Ravyn’s quiet. I could see it in his expression—the cool control of his features. He, like me, had learned to still his face—to obscure his thoughts under a mask of control and austerity. Which meant he, like me, had things to hide. Why else would he and his cousin stalk the forest road when they had the mighty Destriers at their disposal? If the Nightmare was correct about anything, it was that whatever his motives, the Captain wanted my magic.

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