Disturbance Related Quotes

Is not this a true autumn day? Just the still melancholy that I love - that makes life and nature harmonise. The birds are consulting about their migrations, the trees are putting on the hectic or the pallid hues of decay, and begin to strew the ground, that one's very footsteps may not disturb the repose of earth and air, while they give us a scent that is a perfect anodyne to the restless spirit. Delicious autumn! My very soul is wedded to it, and if I were a bird I would fly about the earth seeking the successive autumns." [Letter to Miss Lewis, Oct. 1, 1841]

Simon was still trying to work out how Shadowhunter government and also Shadowhunter family trees worked. They all seemed to be related to each other and it was very disturbing.

The bourgeoisie cannot exist without constantly revolutionizing the instruments of production, and thereby the relations of production, and with them the whole relations of society. Conservation of the old modes of production in unaltered forms, was, on the contrary, the first condition of existence for all earlier industrial classes. Constant revolutionizing of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation, distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away; all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life and his relations with his kind.

I had never seen a white man filled with such fear. The remarkable truth, however, was that it was not the pistol, but my language, the fact that I didn’t conform to his expectations, that I could read, that had so disturbed and frightened him.

Neurosis is the result of a conflict between the ego and its id, whereas psychosis is the analogous outcome of a similar disturbance in the relation between the ego and its environment (outer world).

Bless the ladies and their charming inconsistency! They demand to be treated like men, but they react like women.

We have no quarrel with the German nation, One would not quarrel with a flock of sheep. But, generation after generation, They throw up leaders who disturb our sleep.

Man is a relational being. And if his first, fundamental relationship is disturbed—his relationship with God—then nothing else can be truly in order.

They all seemed to be related to each other and it was very disturbing.

Only within the 20th Century has biological thought been focused on ecology, or the relation of the living creature to its environment. Awareness of ecological relationships is — or should be — the basis of modern conservation programs, for it is useless to attempt to preserve a living species unless the kind of land or water it requires is also preserved. So delicately interwoven are the relationships that when we disturb one thread of the community fabric we alter it all — perhaps almost imperceptibly, perhaps so drastically that destruction follows." Essay on the Biological Sciences, in: Good Reading (1958)

The earth's vegetation is part of a web of life in which there are intimate and essential relations between plants the the earth, between plants and other plants, between plants and animals. Sometimes we have no choice but to disturb these relationships, but we should do so thoughtfully, with full awareness that what we do may have consequences remote in time and place.

I am growing quite fond of him,” she said to Ermengarde; “I should not like him to be disturbed. I have adopted him for a friend. You can do that with people you never speak to at all. You can just watch them, and think about them and be sorry for them, until they seem almost like relations. I’m quite anxious sometimes when I see the doctor call twice a day.

It’s wonderful to finally meet you,’ Scarlett managed. He smiled, wide and sincere. ‘I’m tempted to say you’re even prettier than I imagined, but I would hate you to think me unoriginal.’ ‘Too late,’ Julian coughed. A wrinkle formed between Nicolas’s thick brows as he noticed Scarlett’s companion. ‘And you are?’ ‘Julian.’ He offered his hand. But Nicolas refused to let go of Scarlett’s. ‘I wasn’t aware Scarlett had a brother.’ ‘I’m not her brother.’ Julian kept his tone friendly, but Scarlett felt a surge of bruising purple panic as devilry sparked in Julian’s eyes. ‘I’m not related to her at all. I’m an actor she played with during Caraval.’ He emphasized the words played with, and Scarlett could have choked him. Julian would choose now to finally be honest. Not that Nicolas appeared disturbed. The young count’s broad smile remained even as he petted Timber with his free hand. But Julian wasn’t finished. ‘I’m not surprised she’s never mentioned me. At the start of Caraval I don’t think she liked me much. But then we were given the same bedroom—’ ‘Julian, enough,’ Scarlett cut in.

This exquisite state of unconcerned immersion in oneself is not, unfortunately, of long duration. It is liable to be disturbed from inside. As though sprung from nowhere, moods, feelings, desires, worries and even thoughts incontinently rise up, in a meaningless jumble.... The only successful way of rendering this disturbance inoperative is to keep on breathing quietly and unconcernedly, to enter into friendly relations with whatever appears on the scene, to accustom oneself to it, to look at it equably and at last grow weary of looking.

Meditate then, on all these things, and on those things which are related to them, both day and night, and both alone and with like-minded companions. For if you will do this, you will never be disturbed while asleep or awake by imagined fears, but you will live like a god among men. For a man who lives among immortal blessings is in no respect like a mortal being.

In short, Mrs. Pontellier was beginning to realize her position in the universe as a human being, and to recognize her relations as an individual to the world within and about her. This may seem like a ponderous weight of wisdom to descend upon the soul of a young woman of twenty-eight—perhaps more wisdom than the Holy Ghost is usually pleased to vouchsafe to any woman. But the beginning of things, of a world especially, is necessarily vague, tangled, chaotic, and exceedingly disturbing. How few of us ever emerge from such beginning! How many souls perish in its tumult!

For, as I have suggested, disruption of the unity of the self is not limited to the cases that come to physicians and institutions for treatment. They accompany every disturbance of normal relations of husband and wife, parent and child, group and group, class and class, nation and nation. Emotional responses are so total as compared with the partial nature of intellectual responses, of ideas and abstract conceptions, that their consequences are more pervasive and enduring. I can, accordingly, think of nothing of greater practical importance than the psychic effects of human relationships, normal and abnormal, should be the object of continues study, including among the consequences the indirect somatic effects.” – The unity of the human being

The bourgeoisie cannot exist without constantly revolutionising the instruments of production, and thereby the relations of production, and with them the whole relations of society. Conservation of the old modes of production in unaltered form, was, on the contrary, the first condition of existence for all earlier industrial classes. Constant revolutionising of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones.

If the country were open on its borders, new forms would certainly immigrate, and this also would seriously disturb the relations of some of the former inhabitants.

Attempts to locate oneself within history are as natural, and as absurd, as attempts to locate oneself within astronomy. On the day that I was born, 13 April 1949, nineteen senior Nazi officials were convicted at Nuremberg, including Hitler's former envoy to the Vatican, Baron Ernst von Weizsacker, who was found guilty of planning aggression against Czechoslovakia and committing atrocities against the Jewish people. On the same day, the State of Israel celebrated its first Passover seder and the United Nations, still meeting in those days at Flushing Meadow in Queens, voted to consider the Jewish state's application for membership. In Damascus, eleven newspapers were closed by the regime of General Hosni Zayim. In America, the National Committee on Alcoholism announced an upcoming 'A-Day' under the non-uplifting slogan: 'You can drink—help the alcoholic who can't.' ('Can't'?) The International Court of Justice at The Hague ruled in favor of Britain in the Corfu Channel dispute with Albania. At the UN, Soviet Foreign Minister Andrei Gromyko denounced the newly formed NATO alliance as a tool for aggression against the USSR. The rising Chinese Communists, under a man then known to Western readership as Mao Tze-Tung, announced a limited willingness to bargain with the still-existing Chinese government in a city then known to the outside world as 'Peiping.' All this was unknown to me as I nuzzled my mother's breast for the first time, and would certainly have happened in just the same way if I had not been born at all, or even conceived. One of the newspaper astrologists for that day addressed those whose birthday it was: There are powerful rays from the planet Mars, the war god, in your horoscope for your coming year, and this always means a chance to battle if you want to take it up. Try to avoid such disturbances where women relatives or friends are concerned, because the outlook for victory upon your part in such circumstances is rather dark. If you must fight, pick a man! Sage counsel no doubt, which I wish I had imbibed with that same maternal lactation, but impartially offered also to the many people born on that day who were also destined to die on it.

But his son hated him. He hated him for coming up to them, for stopping and looking down on them; he hated him for interrupting them; he hated him for the exaltation and sublimity of his gestures; for the magnificence of his head; for his exactingness and egotism (for there he stood, commanding then to attend to him); but most of all he hated the twang and twitter of his father's emotion which, vibrating round them, disturbed the perfect simplicity and good sense of his relations with his mother. By looking fixedly at the page, he hoped to make him move on; by pointing his finger at a word, he hoped to recall his mother's attention, which, he knew angrily, wavered instantly his father stopped. But, no. Nothing would make Mr. Ramsay move on. There he stood, demanding sympathy.

Everyone over 50 in America feels like a refugee. In the Old America there were a lot of bad parents. There always are, because parenting is hard. Inadequate parents could say, 'Go outside and play in the culture,' and the culture -- relatively innocent, and boring -- could be more or less trusted to bring the kids up. Grown ups now know that you can't send the kids out to play in the culture, because the culture will leave them distorted and disturbed.

If the country were open on its borders, new forms would certainly immigrate, and this would also seriously disturb the relations of some of the former inhabitants. Let it be remembered how powerful the influence of a single introduced tree or mammal has been shown to be.

An individual may be alone in a physical sense for many years and yet he may be related to ideas, values, or at least social patterns that give him a feeling of communion and "belonging." On the other hand, he may live among people and yet be overcome with an utter feeling of isolation, the outcome of which, if it transcends a certain limit, is the state of insanity which schizophrenic disturbances present.

2. How can our principles become dead, unless the impressions [thoughts] which correspond to them are extinguished? But it is in thy power continuously to fan these thoughts into a flame. I can have that opinion about anything, which I ought to have. If I can, why am I disturbed? The things which are external to my mind have no relation at all to my mind. Let this be the state of thy affects, and thou standest erect. To recover thy life is in thy power. Look at things again as thou didst use to look at them; for in this consists the recovery of thy life.

It seems sad, that on the one hand such exquisite creatures should live out their lives and exhibit their charms only in these wild inhospitable regions...while on the other hand, should civilized man ever reach these distant lands... we may be sure that he will so disturb the nicely-balance relations of organic and inorganic nature as to cause the disappearance, and finally the extinction, of these very beings whose wonderful structure and beauty he alone is fitted to appreciate and enjoy. This consideration must surely tell us that all living things were not made for man.

It seems sad, that on the one hand such exquisite creatures should live out their lives and exhibit their charms only in these wild inhospitable regions . . . while on the other hand, should civilized man ever reach these distant lands . . . we may be sure that he will so disturb the nicely-balanced relations of organic and inorganic nature as to cause the disappearance, and finally the extinction, of these very beings whose wonderful structure and beauty he alone is fitted to appreciate and enjoy. “This consideration,” he concluded, “must surely tell us that all living things were not made for man.

The humanitarian philosophies that have been developed (sometimes under some religious banner and invariably in the face of religious opposition) are human inventions, as the name implies - and our species deserves the credit. I am a devout atheist - nothing else makes any sense to me and I must admit to being bewildered by those, who in the face of what appears so obvious, still believe in a mystical creator. However I can see that the promise of infinite immortality is a more palatable proposition than the absolute certainty of finite mortality which those of us who are subject to free thought (as opposed to free will) have to look forward to and many may not have the strength of character to accept it. Thus I am a supporter of Amnesty International, a humanist and an atheist. I believe in a secular, democratic society in which women and men have total equality, and individuals can pursue their lives as they wish, free of constraints - religious or otherwise. I feel that the difficult ethical and social problems which invariably arise must be solved, as best they can, by discussion and am opposed to the crude simplistic application of dogmatic rules invented in past millennia and ascribed to a plethora of mystical creators - or the latest invention; a single creator masquerading under a plethora of pseudonyms. Organisations which seek political influence by co-ordinated effort disturb me and thus I believe religious and related pressure groups which operate in this way are acting antidemocratically and should play no part in politics. I also have problems with those who preach racist and related ideologies which seem almost indistinguishable from nationalism, patriotism and religious conviction.

This is one aspect of a reporter's job that never ceases to fascinate and disturb me: facts that go unreported do not exist. How many massacres, how many earthquakes happen in the world, how many ships sink, how many volcanoes erupt, and how many people are persecuted, tortured and killed. Yet if no one is there to see, to write, to take a photograph, it is as if these facts had never occurred, this suffering has no importance, no place in history. Because history exists only if someone relates it. Every little description of a thing observed one can leave a seed in the soil of memory - that keeps me tied to my profession.

Lisak and Miller examined a random sample of 1,882 men, all of whom were students at the University of Massachusetts Boston between 1991 and 1998. Their average age was twenty-four. Of these 1,882 students, 120 individuals—6.4 percent of the sample—were identified as rapists, which wasn’t a surprising proportion. But 76 of the 120—63 percent of the undetected student rapists, amounting to 4 percent of the overall sample—turned out to be repeat offenders who were collectively responsible for at least 439 rapes, an average of nearly 6 assaults per rapist. A very small number of men in the population, in other words, had raped a great many women with utter impunity. Lisak’s study also revealed something equally disturbing: These same 76 individuals were also responsible for 49 sexual assaults that didn’t rise to the level of rape, 277 acts of sexual abuse against children, 66 acts of physical abuse against children, and 214 acts of battery against intimate partners. This relative handful of male students, as Lisak put it, “had each, on average, left 14 victims in their wake….And the number of assaults was almost certainly underreported.

Whether we were in the mines of South Africa, or the liberal New York theater, nothing changed. Whites wanted everything. They thought they deserved everything. That they wanted to possess all the materials of the earth was in itself disturbing, but that they also wanted to control the souls and the pride of people was inexplicable.

There are two foundational pillars upon which modern physics rests. One is Albert Einstein's general relativity, which provides a theoretical framework for understanding the universe on the largest of scales: stars, galaxies, clusters of galaxies, and beyond to the immense expanse of the universe itself. The other is quantum mechanics, which provides a theoretical framework for understanding the universe on the smallest of scales: molecules, atoms, and all the way down to subatomic particles like electrons and quarks. Through years of research, physicists have experimentally confirmed to almost unimaginable accuracy virtually all predictions made by each of these theories. But these same theoretical tools inexorably lead to another disturbing conclusion: As they are currently formulated, general relativity and quantum mechanics cannot both be right.

Every concept in our conscious mind, in short, has its own psychic associations. While such associations may vary in intensity (according to relative importance of the concept to our whole personality, or according to the other ideas and even complexes to which it is associated in our unconscious), they are capable of changing the "normal" character of that concept. It may even become something quite different as it drifts below the level of consciousness. These subliminal aspects of everything that happens to us may seem to play very little part in our daily lives. But in dream analysis, where the psychologist is dealing with expressions of the unconscious, they are very relevant, for they are the almost invisible roots of our conscious thoughts. That is why commonplace objects or ideas can assume such powerful psychic significance in a dream that we may awake seriously disturbed, in spite of having dreamed of nothing worse than a locked room or a missed train. The images produced in dreams are much more picturesque and vivid than the concepts and experiences that are their waking counterparts. One of the reasons for this is that, in a dream, such concepts can express their unconscious meaning. In our conscious thoughts, we restrain ourselves within the limits of rational statements-statements that are much less colorful because we have stripped them of most of their psychic associations.

I have always been more violent in my negative than in my positive demands. Thus, in personal relations, I could forgive much neglect more easily than the least degree of what I regarded as interference. At table I could forgive much insipidity in my food more easily than the least suspicion of what seemed to me excessive or inappropriate seasoning. In the course of life I could put up with any amount of monotony far more patiently than even the smallest disturbance, bother, bustle, or what the Scotch call "kerfuffle". Never at any age did I clamor to be amused always and at all ages (where I dared I hotly demanded not to be interrupted.

Publicity in itself, of whatever nature, connotes a disturbance of the natural equilibrium of a man. Under normal circumstances, the name a human being bears is no more than the band is to a cigar: a means of identification, a superficial, almost unimportant thing that is only loosely related to the real subject, the true ego. In the event of a success the name begins to swell, so to say. It loosens itself from the human being that bears it and becomes a power in itself, a force, an independent thing, an article of commerce, a capital asset; and psychologically again with strong reaction it becomes a force which tends to influence, to dominate, to transform the person who bears it.

It is related of a Swedish priest that, profoundly disturbed by the sight of the effect his address produced upon the auditors, who were dissolved in tears, he said soothingly, "Children, do not weep; the whole thing might be a lie.

O son of Kunti, happiness and distress come and go constantly like winter and summer seasons. They arise from sense perception alone, O Bharata, and one should tolerate them without being disturbed. A person capable of such tolerance is eligible for liberation from all misery. The great seers who know the truth have concluded from a careful analysis that the soul and spiritual reality are unchanging, and that the temporary material body is ultimately without any basis in truth. The soul pervades the body and is indestructible. No one can destroy the immeasurable and eternal soul, but the body is sure to come to an end. Therefore, fight without any compunction for your relatives' bodies, O Arjuna.

Simone de Beauvoir has argued, perhaps counter-intuitively, that Sade deserves to be regarded as a moraliste for the ethical reflection he inspires in his readers: Sade drained to the dregs the moment of selfishness, injustice, misery, and he insisted upon its truth. The supreme value of his testimony lies in its ability to disturb us. It forces us to re-examine thoroughly the basic problem which haunts our age in different forms: the true relation between man and man.37

In these disturbed days in which we live, it has probably occurred to all thinking men that something drastic ought to be done about aunts. Speaking for myself, I have long felt that stones should be turned and avenues explored with a view to putting a stopper on the relatives in question. If someone were to come to me and say, 'Wooster, would you be interested in joining a society I am starting whose aim will be the suppression of aunts or at least will see to it that they are kept on a short chain and are not permitted to roam hither and thither at will, scattering desolation on all side?', I would reply, 'Wilbraham', if his name was Wilbraham, 'I am with you heart and soul. Put me down as a foundation member.

The velocity of light is one of the most important of the fundamental constants of Nature. Its measurement by Foucault and Fizeau gave as the result a speed greater in air than in water, thus deciding in favor of the undulatory and against the corpuscular theory. Again, the comparison of the electrostatic and the electromagnetic units gives as an experimental result a value remarkably close to the velocity of light–a result which justified Maxwell in concluding that light is the propagation of an electromagnetic disturbance. Finally, the principle of relativity gives the velocity of light a still greater importance, since one of its fundamental postulates is the constancy of this velocity under all possible conditions.

The sum of productive forces, capital funds and social forms of intercourse, which every individual and generation finds in existence as something given, is the real basis of what the philosophers have conceived as "substance" and "essence of man," and what they have deified and attacked: a real basis which is not in the least disturbed, in its effect and influence on the development of men, by the fact that these philosophers revolt against it as "self-consciousness" and the "Unique.

When Odette ceased to be for him a creature always absent, longed for, imaginary, when the feeling he had for her was no longer the same mysterious disturbance caused in him by the phrase from the sonata, but affection, gratitude, when normal relations were established between them that would put an end to his madness and his gloom, then no doubt the actions of Odette's daily life would appear to him of little interest in themselves... (p. 302, In Search of Lost Time Vol. 1 The Way by Swann's, Lydia Davis translation)

But since I could find nothing equivocal or neurotic in the facts about the son's relation to his father, I had no warrant for disturbing the young man's feelings with such a destructive pronouncement. To do so would have prejudiced the outcome of the treatment.

I am aware that I, without realizing it, have lost my feelings -- I don't belong here anymore, I live in an alien world. I prefer to be left alone, not disturbed by anybody. They talk too much - I can't relate to them -- they are only busy with the superficial things

She was still getting organized, trying to get the books she'd taken out to fit into the shelf under the stroller. She would shove a book in, and then something, a juice cup, a Binky, or one disturbing Barbie-doll head, would fall out the other side. She would shove that back in, and then something else would leak out the other side. Her stroller was like a poorly designed clown car. I went over and helped. It was a good thing spatial relations were a strength of mine, because it required the geometry skills of Newton to get everything slotted into place.

When a culture is no longer centered in a living and continually renewed relational process, it freezes into the It-world which is broken only intermittently by the eruptive, glowing deeds of solitary spirits. From that point on, common causality, which hitherto was never able to disturb the spiritual conception of the cosmos, grows into an oppressive and crushing doom. Wise, masterful fate which, as long as it was attuned to the abundance of meaning in the cosmos, held sway over all causality, has become transformed into demonic absurdity and has collapsed into causality.

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.

The end result is that we have shown that special relativity does not require the concept of rigid, objective space to function; if we start with the presumption of a unified field, then it is enough to propose that disturbances in the field provide a self-consistent relationship between its various parts.

In the social body as in every organized body — that is, one in which the parts are arranged in certain relationships to each other relative to a given end — the cessation of vital functions does not come from the annihilation of their parts, but from their displacement and the disturbances of their relationships.

We shall best understand the probable course of natural selection by taking the case of a country undergoing some physical change, for instance, of climate. The proportional numbers of its inhabitants would almost immediately undergo a change, and some species might become extinct. We may conclude, from what we have seen of the intimate and complex manner in which the inhabitants of each country are bound together, that any change in the numerical proportions of some of the inhabitants, independently of the change of climate itself, would most seriously affect many of the others. If the country were open on its borders, new forms would certainly immigrate, and this also would seriously disturb the relations of some of the former inhabitants. Let it be remembered how powerful the influence of a single introduced tree or mammal has been shown to be. But in the case of an island, or of a country partly surrounded by barriers, into which new and better adapted forms could not freely enter, we should then have places in the economy of nature which would assuredly be better filled up, if some of the original inhabitants were in some manner modified; for, had the area been open to immigration, these same places would have been seized on by intruders. In such case, every slight modification, which in the course of ages chanced to arise, and which in any way favoured the individuals of any of the species, by better adapting them to their altered conditions, would tend to be preserved; and natural selection would thus have free scope for the work of improvement.

In fact, most disturbingly of all, the traffic was largely in the other direction: scores of settlers appeared to prefer ‘savage’ to ‘civilized’ life and, in spite of the threat of severe punishment, deserted Jamestown to live in Native American communities where they could enjoy an ample diet and relative freedom.

Everything is fields, and a particle is just a smaller version of a field. There is a harmonic relationship involved. Disturbing ideas like those of Einstein in 1905 and Feynman Pocono Conference in 1948. Here we go; 1) The universe is ringing like a bell. Neil Turok's Public Lecture: The Astonishing Simplicity of Everything. 2) The stuff of the universe is waves or fields. 3) Scale is relative, not fixed because all of these waves are ratios of one another. 4) The geometry is fractal. This could be physical or computational. 5) If the geometry is computational then, there is no point in speaking about the relationship of the pixels on the display.

Criteria for Borderline Personality Disorder Frantic efforts to avoid real or imagined abandonment A pattern of intense and unstable interpersonal relationships characterized by alternating between extremes of idealization and devaluation Identity disturbance: markedly and persistently unstable self-image or sense of self Impulsivity in at least two areas that is potentially self-damaging Recurrent suicidal behavior, gestures, or threats, or self-mutilating behavior Affective instability due to a marked reactivity of mood Chronic feelings of emptiness Inappropriate, intense anger or difficulty controlling anger Transient, stress-related paranoid ideation or severe dissociative symptoms

CONSENSUS PROPOSED CRITERIA FOR DEVELOPMENTAL TRAUMA DISORDER A. Exposure. The child or adolescent has experienced or witnessed multiple or prolonged adverse events over a period of at least one year beginning in childhood or early adolescence, including: A. 1. Direct experience or witnessing of repeated and severe episodes of interpersonal violence; and A. 2. Significant disruptions of protective caregiving as the result of repeated changes in primary caregiver; repeated separation from the primary caregiver; or exposure to severe and persistent emotional abuse B. Affective and Physiological Dysregulation. The child exhibits impaired normative developmental competencies related to arousal regulation, including at least two of the following: B. 1. Inability to modulate, tolerate, or recover from extreme affect states (e.g., fear, anger, shame), including prolonged and extreme tantrums, or immobilization B. 2. Disturbances in regulation in bodily functions (e.g. persistent disturbances in sleeping, eating, and elimination; over-reactivity or under-reactivity to touch and sounds; disorganization during routine transitions) B. 3. Diminished awareness/dissociation of sensations, emotions and bodily states B. 4. Impaired capacity to describe emotions or bodily states C. Attentional and Behavioral Dysregulation: The child exhibits impaired normative developmental competencies related to sustained attention, learning, or coping with stress, including at least three of the following: C. 1. Preoccupation with threat, or impaired capacity to perceive threat, including misreading of safety and danger cues C. 2. Impaired capacity for self-protection, including extreme risk-taking or thrill-seeking C. 3. Maladaptive attempts at self-soothing (e.g., rocking and other rhythmical movements, compulsive masturbation) C. 4. Habitual (intentional or automatic) or reactive self-harm C. 5. Inability to initiate or sustain goal-directed behavior D. Self and Relational Dysregulation. The child exhibits impaired normative developmental competencies in their sense of personal identity and involvement in relationships, including at least three of the following: D. 1. Intense preoccupation with safety of the caregiver or other loved ones (including precocious caregiving) or difficulty tolerating reunion with them after separation D. 2. Persistent negative sense of self, including self-loathing, helplessness, worthlessness, ineffectiveness, or defectiveness D. 3. Extreme and persistent distrust, defiance or lack of reciprocal behavior in close relationships with adults or peers D. 4. Reactive physical or verbal aggression toward peers, caregivers, or other adults D. 5. Inappropriate (excessive or promiscuous) attempts to get intimate contact (including but not limited to sexual or physical intimacy) or excessive reliance on peers or adults for safety and reassurance D. 6. Impaired capacity to regulate empathic arousal as evidenced by lack of empathy for, or intolerance of, expressions of distress of others, or excessive responsiveness to the distress of others E. Posttraumatic Spectrum Symptoms. The child exhibits at least one symptom in at least two of the three PTSD symptom clusters B, C, & D. F. Duration of disturbance (symptoms in DTD Criteria B, C, D, and E) at least 6 months. G. Functional Impairment. The disturbance causes clinically significant distress or impairment in at least two of the following areas of functioning: Scholastic Familial Peer Group Legal Health Vocational (for youth involved in, seeking or referred for employment, volunteer work or job training)

Unwed white girls who became pregnant in the postwar years were considered psychologically disturbed but treatable, whereas their black counterparts were presumed to be biologically hypersexual and deviant. Historian Rickie Solinger demonstrates that in the 1950s an unwed white girl who became pregnant could go to a maternity home before her pregnancy showed, deliver the baby and give it up for adoption, and return home to her community with no one the wiser. (White parents concocted stories of their daughters being given the opportunity to study for a semester with relatives.) She could then resume the role of the "nice" girl. Unwed pregnant black girls, on the other hand, were barred from maternity homes; they were threatened with jail or termination of welfare; and they were accused of using their sexuality in order to be eligible for larger welfare checks. Politicians regarded unwed pregnant black girls as a societal problem, declaring--as they continue to declare today--that they did not want taxpayers to support black illegitimate babies, and sought to control black female sexuality through sterilization legislation.

Empirically, things are poignant, tragic, beautiful, humorous, settled, disturbed, comfortable, annoying, barren, harsh, consoling, splendid, fearful; are such immediately and in their own right and behalf.... These traits stand in themselves on precisely the same level as colours, sounds, qualities of contact, taste and smell. Any criterion that finds the latter to be ultimate and "hard" data will, impartially applied, come to the same conclusion about the former. -Any- quality as such is final; it is at once initial and terminal; just what it is as it exists. it may be referred to other things, it may be treated as an effect or a sign. But this involves an extraneous extension and use. It takes us beyond quality in its immediate qualitativeness.... The surrender of immediate qualities, sensory and significant, as objects of science, and as proper forms of classification and understanding, left in reality these immediate qualities just as they were; since they are -had- there is no need to -know- them. But... the traditional view that the object of knowledge is reality par excellence led to the conclusion that the object of science was preeminently metaphysically real. Hence, immediate qualities, being extended from the object of science, were left thereby hanging loose from the "real" object. Since their -existence- could not be denied, they were gathered together into a psychic realm of being, set over against the object of physics. Given this premise, all the problems regarding the relation of mind and matter, the psychic and the bodily, necessarily follow. Change the metaphysical premise; restore, that is to say, immediate qualities to their rightful position as qualities of inclusive situations, and the problems in question cease to be epistemological problems. They become specifiable scientific problems; questions, that is to say, of how such and such an event having such and such qualities actually occurs.

Are you a stalker or something?” “I’ve been called that a time or two, oddly enough.” My jaw unhinged. “And it’s funny, considering who the last person was to ask me that.” His arresting features tensed. “A relative of yours. A cousin, I guess.” His lips pursed thoughtfully. “Or maybe a sister? Honestly, I have no idea how that works out, but it’s about a thousand different kinds of disturbing.

Man is a relational being. And if his first, fundamental relationship is disturbed- his relationship with God- then nothing else can truly be in order. This is where the priority lies in Jesus’ message and ministry: before all else, he wants to point man toward the essence of his malady, and to show him- if you are not healed there, then however many good things you may find, you are not truly healed.

In short, Mrs. Pontellier was beginning to realize her position in the universe as a human being, and to recognize her relations as an individual to the world within and about her. This may seem like a ponderous weight of wisdom to descend upon the soul of a young woman of twenty-eight— perhaps more wisdom than the Holy Ghost is usually pleased to vouchsafe to any woman. But the beginning of things, of a world especially, is necessarily vague, tangled, chaotic, and exceedingly disturbing. How few of us ever emerge 18 from such beginning! How many souls perish in its tumult! The voice of the sea is seductive; never ceasing, whispering, clamoring, murmuring, inviting the soul to wander for a spell in abysses of solitude; to lose itself in mazes of inward contemplation. The voice of the sea speaks to the soul. The touch of the sea is sensuous, enfolding the body in its soft, close embrace.

As adherents to A.A. precepts know, there are many ways to conceive of a higher power. For the humanist, one needs to respect the collective “greater good” of society. For the non-deist scientist it might be recognizing the nature and complexity of the physical universe that leads to humbly identifying oneself as a relatively insignificant character in a grand cosmic drama. Most of us have a deep, abiding sense that there is something bigger than us.

Who am I? If this once I were to rely on a proverb, then perhaps everything would amount to knowing whom I “haunt”. I must admit that this last word is misleading, tending to establish between certain beings and myself relations that are stranger, more inescapable, more disturbing than I intended. Such a word means much more than it says, makes me, still alive, play a ghostly part, evidently referring to what I must have ceased to be in order to be who I am.

You’ve probably also noted the impacts of virtual distraction on your own and others’ behaviors: memory loss, inability to concentrate, being asked to repeat what you just said, miscommunication the norm, getting lost online and wasting time you don’t have, withdrawing from the real world. The list of what’s being lost is a description of our best human capacities—memory, meaning, relating, thinking, learning, caring. There is no denying the damage that’s been done to humans as technology took over—our own Progress Trap. The impact on children’s behavior is of greatest concern for its present and future implications. Dr. Nicolas Kardaras, a highly skilled physician in rehabilitation, is author of Glow Kids: How Screen Addiction Is Hijacking Our Kids—and How to Break the Trance. He describes our children’s behavior in ways that I notice in my younger grandchildren: “We see the aggressive temper tantrums when the devices are taken away and the wandering attention spans when children are not perpetually stimulated by their hyper-arousing devices. Worse, we see children who become bored, apathetic, uninteresting and uninterested when not plugged in.”17 These very disturbing behaviors are not just emotional childish reactions. Our children are behaving as addicts deprived of their drug. Brain imaging studies show that technology stimulates brains just like cocaine does.

The Bishop observed later that Trinidad was treated very much like a poor relation or a servant. He was sent on errands, was told without ceremony to fetch the Padre's boots, to bring wood for the fire, to saddle his horse. Father Latour disliked his personality so much that he could scarcely look at him. His fat face was irritatingly stupid, and had the grey, oily look of soft cheeses. The corners of his mouth were deep folds in plumpness, like the creases in a baby's legs, and the steel rim of his spectacles, where it crossed his nose, was embedded in soft flesh. He said not one word during supper, but ate as if he were afraid of never seeing food again. When his attention left his plate for a moment, it was fixed in the same greedy way upon the girl who served the table—and who seemed to regard him with careless contempt. The student gave the impression of being always stupefied by one form of sensual disturbance or another.

The Bishop observed later that Trinidad was treated very much like a poor relation or a servant. He was sent on errands, was told without ceremony to fetch the Padre's boots, to bring wood for the fire, to saddle his horse. Father Latour disliked his personality so much that he could scarcely look at him. His fat face was irritatingly stupid, and had the grey, oily look of soft cheeses. The corners of his mouth were deep folds in plumpness, like the creases in a baby's legs, and the steel rim of his spectacles, where it crossed his nose, was embedded in soft flesh. He said not one word during supper, but ate as if he were afraid of never seeing food again. When his attention left his plate for a moment, it was fixed in the same greedy way upon the girl who served the table—and who seemed to regard him with careless contempt. The student gave the impression of being always stupefied by one form of sensual disturbance or another.

The journeys that people took had always interested him; his own life was a constant journeying, though not quite so constant as it had been before he had his wives and children. Usually he only agreed to scout for the Texans if they were going in a direction he wanted to go himself, in order to see a particular hill or stream, to visit a relative or friend, or just to search for a bird or animal he wanted to observe. Also, he often went back to places he had been at earlier times in his life, just to see if the places would seem the same. In most cases, because he himself had changed, the places did not seem exactly as he remembered them, but there were exceptions. The simplest places, where there was only rock and sky, or water and rock, changed the least. When he felt disturbances in his life, as all men would, Famous Shoes tried to go back to one of the simple places, the places of rock and sky, to steady himself and grow calm again.

These waves, predicted by Einstein, are ripples moving at the speed of light across the fabric of space-time, and are generated by severe gravitational disturbances, such as the collision of two black holes. And that’s exactly what was observed. The gravitational waves of the first detection were generated by a collision of black holes in a galaxy 1.3 billion light-years away, and at a time when Earth was teeming with simple, single-celled organisms. While the ripple moved through space in all directions, Earth would, after another 800 million years, evolve complex life, including flowers and dinosaurs and flying creatures, as well as a branch of vertebrates called mammals. Among the mammals, a sub-branch would evolve frontal lobes and complex thought to accompany them. We call them primates. A single branch of these primates would develop a genetic mutation that allowed speech, and that branch—Homo sapiens—would invent agriculture and civilization and philosophy and art and science. All in the last ten thousand years. Ultimately, one of its twentieth-century scientists would invent relativity out of his head, and predict the existence of gravitational waves. A century later, technology capable of seeing these waves would finally catch up with the prediction, just days before that gravity wave, which had been traveling for 1.3 billion years, washed over Earth and was detected. Yes, Einstein was a badass.

i'm angry with life, yes i'm angry with world i'm angry with strangers , i'm angry with relatives i'm angry with my friends , i'm angry with my enemies i'm angry with hate ,i'm angry with love i'm angry with day ,i am angry with night i'm angry with morning ,i'm angry with evening i'm angry with conversation ,i'm angry with emotions i'm angry with feelings , i'm angry with passion i'm angry with every false promises , i'm angry with every lie swear i'm angry with truth i'm angry with lie i'm angry with reality, i'm angry with dreams i'm angry with fire hidden inside me, i'm angry with softness which inside me i'm angry with thirst which disturbing me i'm angry with ocean which not for me i'm angry with tears,i'm angry with smile i'm angry with my breaths i'm angry with my heart beats i'm angry with your laziness .death you are lazy i'm angry with everything,i'm angry with every one yes i'm angry with God,Because i'm angry with my self i'm angry with my self,i'm angry with my self

I lived in the golden age of social media, where men and women, boys and girls, and children and adults all loved to glamorize and profit from this troubled state of mind. They documented their tears and the hours they laid in bed doing nothing in an aesthetically filmed fifteen-second video, with a pop song in the background, and ten different hashtags intentionally chosen to prey against their target audience. It was a fetish. A trend to be mentally disturbed and people were so quick to hop on the train and get their brief moment of relatable content.

Western society has in the past few decades taken a great step forward, which gives its members a perhaps unparalleled opportunity. This has been due to the final recognition of the way in which people can be (and are) conditioned to believe virtually anything. Although this knowledge existed earlier, it was confined to a few, and was taught to relatively small groups, because it was considered subversive. Once, however, the paradox of change of 'faith' began to disturb Western scientists in the Korean war, they were not long in explaining - even in replicating - the phenomenon. As with so many other discoveries, this one had to wait for its acceptance until there was no other explanation. Hence, work which Western scientists could have done a century or more earlier was delayed. Still, better late than never. What remains to be done is that the general public should absorb the facts of mind-manipulation. Failure to do so has resulted in an almost free field for the cults which are a bane of Western existence. In both East and West, the slowness of absorption of these facts has allowed narrow, political, religious and faddish fanaticism to arise, to grow and to spread without the necessary 'immunization'. In illiberal societies it is forbidden to teach these facts. In liberal ones, few people are interested: but only because mind-manipulation is assumed to be something that happens to someone else, and people are selfish in many ways, though charitable in others. Yet the reality is that most people are touched by one or other of an immense range of conditioned beliefs, fixations, even which take the place of truth and are even respected because 'so-and-so is at least sincere.' Naturally such mental sets are not to be opposed. Indeed they thrive on opposition. They have to be explained and contained. The foregoing remarks will not 'become the property' of the individual or the group on a single reading. An unfamiliar and previously untaught lesson, especially when it claims careful attention and remembering, will always take time to sink in. This presentation, therefore, forms a part of materials which need to be reviewed at intervals. Doing this should enable one to add a little ability and to receive a minute quality of understanding each time.

[T]he fool and the saint — the two most interesting kinds of men. . . . Closely related thereto is the 'genius.' The 'great adventurers and criminals' and all great men, the most healthy in particular, have always been sick at certain periods of their lives — great disturbances of the emotions, the passion for power, love, revenge, are all accompanied by very profound perturbations. And, as for decadence, every man who does not die prematurely manifests it in almost every respect he therefore knows from experience the instincts which belong to it: for half his life nearly every man is decadent.

Our contact was based on a misunderstanding that could not fail to become apparent the moment my homage, instead of being addressed to the relatively superior being she believed herself to be, was diverted to some other woman of similar mediocrity and exuding the same unconscious charm. A misunderstanding so natural, and one that will always exist between a young dreamer and the society woman he elects, but one that disturbs him profoundly for as long as he remains ignorant of the nature of his imaginative bent and has not yet resigned himself to the inevitable disappointments he is bound to discover with people, as is the case with the theater, with travel, with love.

Our study of psychoneurotic disturbances points to a more comprehensive explanation, which includes that of Westermarck. When a wife loses her husband, or a daughter her mother, it not infrequently happens that the survivor is afflicted with tormenting scruples, called ‘obsessive reproaches’ which raises the question whether she herself has not been guilty through carelessness or neglect, of the death of the beloved person. No recalling of the care with which she nursed the invalid, or direct refutation of the asserted guilt can put an end to the torture, which is the pathological expression of mourning and which in time slowly subsides. Psychoanalytic investigation of such cases has made us acquainted with the secret mainsprings of this affliction. We have ascertained that these obsessive reproaches are in a certain sense justified and therefore are immune to refutation or objections. Not that the mourner has really been guilty of the death or that she has really been careless, as the obsessive reproach asserts; but still there was something in her, a wish of which she herself was unaware, which was not displeased with the fact that death came, and which would have brought it about sooner had it been strong enough. The reproach now reacts against this unconscious wish after the death of the beloved person. Such hostility, hidden in the unconscious behind tender love, exists in almost all cases of intensive emotional allegiance to a particular person, indeed it represents the classic case, the prototype of the ambivalence of human emotions. There is always more or less of this ambivalence in everybody’s disposition; normally it is not strong enough to give rise to the obsessive reproaches we have described. But where there is abundant predisposition for it, it manifests itself in the relation to those we love most, precisely where you would least expect it. The disposition to compulsion neurosis which we have so often taken for comparison with taboo problems, is distinguished by a particularly high degree of this original ambivalence of emotions.

Psychotic conditions were considered to involve thought disturbances, including delusions and/or hallucinations, a break with reality, and, in general, an inability to function in normal social situations. Neuroses involved several conditions in which one suffered from distress (sometimes debilitating distress) but without significant distortions of thought, or loss of touch with reality. The neurotic conditions most related to fear and anxiety included anxiety neurosis (excessive worry, dread), phobic neurosis (irrational fears), obsessive neurosis (repetitive thoughts), and war neurosis (mental problems in soldiers that stemmed from stress, exhaustion, and specific battlefield experiences).

Sweep your mind and clean your heart, for these are the very places where things that make or mar our entire journey of life and living dwell! Sweep your mind and clean your heart, then you shall be free to be free and indeed have a true freedom! Sweep your mind and clean your heart, so you may have a clean mind and heart to be clean! Sweep your mind and clean your heart for not all things deserve a place in your heart and body! Sweep your mind and clean your heart, for in the end, so many things living in your heart and mind may never matter as part of the matters of your lifetime and life which really matter! Clean your heart and sweep your mind for certain people and things are in there only to disturb you for all the moments they shall continue to live there! Sweep your mind and clean your heart, for your body deserves nothing, but a clean mind and a clean heart daily for a daily fresh and refreshed body! Sweep your mind and clean your heart for there are so many toxic substances in our minds and hearts which we ponder over and over every day that weaken not just our hearts and minds every day, but our entire daily life and living! Sweep your mind and clean your heart for certain things deserve to live permanently in our hearts and minds so as to enable us live and leave distinctive footprints, and certain things deserve to leave our hearts and minds so that we can have a safe journey of life, and live and leave distinctive footprints in our journey of life!

On the collective level, the race manifests itself in ceaseless upheavals. Whereas social and political systems previously endured for centuries, today every generation destroys the old world and builds a new one in its place. As the Communist Manifesto brilliantly put it, the modern world positively requires uncertainty and disturbance. All fixed relations and ancient prejudices are swept away, and new structures become antiquated before they can ossify. All that is solid melts into air. It isn’t easy to live in such a chaotic world, and it is even harder to govern it. Hence modernity needs to work hard to ensure that neither human individuals nor the human collective will try to retire from the race, despite all the tension and chaos it creates.

The maxim, by which we commonly conduct ourselves in our reasonings, is, that the objects, of which we have no experience, resemble those, of which we have; that what we have found to be most usual is always most probable; and that where there is an opposition of arguments, we ought to give the preference to such as are founded on the greatest number of past observations. But though, in proceeding by this rule, we readily reject any fact which is unusual and incredible in an ordinary degree; yet in advancing farther, the mind observes not always the same rule; but when anything is affirmed utterly absurd and miraculous, it rather the more readily admits of such a fact, upon account of that very circumstance, which ought to destroy all its authority. The passion of surprise and wonder, arising from miracles, being an agreeable emotion, gives a sensible tendency towards the belief of those events, from which it is derived. And this goes so far, that even those who cannot enjoy this pleasure immediately, nor can believe those miraculous events, of which they are informed, yet love to partake of the satisfaction at secondhand or by rebound, and place a pride and delight in exciting the admiration of others. 17 With what greediness are the miraculous accounts of travelers received, their descriptions of sea and land monsters, their relations of wonderful adventures, strange men, and uncouth manners? But if the spirit of religion join itself to the love of wonder, there is an end of common sense; and human testimony, in these circumstances, loses all pretensions to authority. A religionist may be an enthusiast, and imagine he sees what has no reality: He may know his narrative to be false, and yet persevere in it, with the best intentions in the world, for the sake of promoting so holy a cause: Or even where this delusion has not place, vanity, excited by so strong a temptation, operates on him more powerfully than on the rest of mankind in any other circumstances; and self-interest with equal force. His auditors may not have, and commonly have not, sufficient judgment to canvass his evidence: What judgment they have, they renounce by principle, in these sublime and mysterious subjects: Or if they were ever so willing to employ it, passion and a heated imagination disturb the regularity of its operations. Their credulity increases his impudence: And his impudence overpowers their credulity.

A modern example of this stunning knowledge of nature that Einstein has gifted us, comes from 2016, when gravitational waves were discovered by a specially designed observatory tuned for just this purpose.† These waves, predicted by Einstein, are ripples moving at the speed of light across the fabric of space-time, and are generated by severe gravitational disturbances, such as the collision of two black holes. And that’s exactly what was observed. The gravitational waves of the first detection were generated by a collision of black holes in a galaxy 1.3 billion light-years away, and at a time when Earth was teeming with simple, single-celled organisms. While the ripple moved through space in all directions, Earth would, after another 800 million years, evolve complex life, including flowers and dinosaurs and flying creatures, as well as a branch of vertebrates called mammals. Among the mammals, a sub-branch would evolve frontal lobes and complex thought to accompany them. We call them primates. A single branch of these primates would develop a genetic mutation that allowed speech, and that branch—Homo sapiens—would invent agriculture and civilization and philosophy and art and science. All in the last ten thousand years. Ultimately, one of its twentieth-century scientists would invent relativity out of his head, and predict the existence of gravitational waves. A century later, technology capable of seeing these waves would finally catch up with the prediction, just days before that gravity wave, which had been traveling for 1.3 billion years, washed over Earth and was detected. Yes, Einstein was a badass.

But ecstatic rituals are also good, and expressive of our artistic temperament and spiritual yearnings as well as our solidarity. So how can civilization be regarded as a form of progress if it precludes something as distinctively human, and deeply satisfying, as the collective joy of festivities and ecstatic rituals? In a remarkable essay titled "The Decline of the Choral Dance," Paul Halmos wrote in 1952 that the ancient and universal tradition of the choral dance - meaning the group dance, as opposed to the relative recent, European - derived practice of dancing in couples - was an expression of our "group-ward drives" and "biological sociality." Hence its disappearance within complex societies, and especially within industrial civilization, can only represent a "decline of our biosocial life" - a painfully disturbing conclusion.

There is no better description of relativity, or at least of how that principle applies to systems that are moving at a constant velocity relative to each other. Inside Galileo’s ship, it is easy to have a conversation, because the air that carries the sound waves is moving smoothly along with the people in the chamber. Likewise, if one of Galileo’s passengers dropped a pebble into a bowl of water, the ripples would emanate the same way they would if the bowl were resting on shore; that’s because the water propagating the ripples is moving smoothly along with the bowl and everything else in the chamber. Sound waves and water waves are easily explained by classical mechanics. They are simply a traveling disturbance in some medium. That is why sound cannot travel through a vacuum. But it can travel through such things as air or water or metal.

After the dedication, Eleanor saw Bernard privately, probably at her own request. He came prepared to offer more spiritual comfort, thinking that she too might be suffering qualms of conscience over Vitry, but he was surprised to learn that she was not. Nevertheless, several matters were indeed troubling her, not the least the problems of her sister. She asked him to use his influence with the Pope to have the excommunication on Raoul and Petronilla lifted and their marriage recognised by the Church. In return, she would persuade Louis to make peace with Theobald of Champagne and recognise Pierre de la Chatre as Archbishop of Bourges. Bernard was appalled at her brazen candour. In his opinion, these affairs were no business of a twenty-two-year-old woman. He was, in fact, terrified of women and their possible effects on him. An adolescent, first experiencing physical desire for a young girl, he had been so filled with self-disgust that he had jumped into a freezing cold pond & remained there until his erection subsided. He strongly disapproved of his sister, who had married a rich man; because she enjoyed her wealth, he thought of her as a whore, spawned by Satan to lure her husband from the paths of righteousness, and refused to have anything to do with her. Nor would he allow his monks any contact with their female relatives. Now there stood before him the young, worldly, and disturbingly beautiful Queen of France, intent upon meddling in matters that were not her concern. Bernard's worst suspicions were confirmed: here, beyond doubt, was the source of that "Counsel of the Devil" that had urged the King on to disaster and plunged him into sin and guilt. His immediate reaction was to admonish Eleanor severely.

The eighth chapter is exceedingly brief, and relates that Gibbons, the amateur naturalist of the district, while lying out on the spacious open downs without a soul within a couple of miles of him, as he thought, and almost dozing, heard close to him the sound as of a man coughing, sneezing, and then swearing savagely to himself; and looking, beheld nothing. Yet the voice was indisputable. It continued to swear with that breadth and variety that distinguishes the swearing of a cultivated man. It grew to a climax, diminished again, and died away in the distance, going as it seemed to him in the direction of Adderdean. It lifted to a spasmodic sneeze and ended. Gibbons had heard nothing of the morning’s occurrences, but the phenomenon was so striking and disturbing that his philosophical tranquillity vanished; he got up hastily, and hurried down the steepness of the hill towards the village, as fast as he could go

Such is the lot of the knight that even though my patrimony were ample and adequate for my support, nevertheless here are the disturbances which give me no quiet. We live in fields, forests, and fortresses. Those by whose labors we exist are poverty-stricken peasants, to whom we lease our fields, vineyards, pastures, and woods. The return is exceedingly sparse in proportion to the labor expended. Nevertheless the utmost effort is put forth that it may be bountiful and plentiful, for we must be diligent stewards. I must attach myself to some prince in the hope of protection. Otherwise every one will look upon me as fair plunder. But even if I do make such an attachment hope is beclouded by danger and daily anxiety. If I go away from home I am in peril lest I fall in with those who are at war or feud with my overlord, no matter who he is, and for that reason fall upon me and carry me away. If fortune is adverse, the half of my estates will be forfeit as ransom. Where I looked for protection I was ensnared. We cannot go unarmed beyond to yokes of land. On that account, we must have a large equipage of horses, arms, and followers, and all at great expense. We cannot visit a neighboring village or go hunting or fishing save in iron. Then there are frequently quarrels between our retainers and others, and scarcely a day passes but some squabble is referred to us which we must compose as discreetly as possible, for if I push my claim to uncompromisingly war arises, but if I am too yielding I am immediately the subject of extortion. One concession unlooses a clamor of demands. And among whom does all this take place? Not among strangers, my friend, but among neighbors, relatives, and those of the same household, even brothers. These are our rural delights, our peace and tranquility. The castle, whether on plain or mountain, must be not fair but firm, surrounded by moat and wall, narrow within, crowded with stalls for the cattle, and arsenals for guns, pitch, and powder. Then there are dogs and their dung, a sweet savor I assure you. The horsemen come and go, among them robbers, thieves, and bandits. Our doors are open to practically all comers, either because we do not know who they are or do not make too diligent inquiry. One hears the bleating of sheep, the lowing of cattle, the barking of dogs, the shouts of men working in the fields, the squeaks or barrows and wagons, yes, and even the howling of wolves from nearby woods. The day is full of thought for the morrow, constant disturbance, continual storms. The fields must be ploughed and spaded, the vines tended, trees planted, meadows irrigated. There is harrowing, sowing, fertilizing, reaping, threshing: harvest and vintage. If the harvest fails in any year, then follow dire poverty, unrest, and turbulence.

In our society today, much is made of treating children as persons, human beings who have a right to be heard. But many family leaders today bend so far in the direction of consensus, in order to avoid the stigma of being authoritarian, that clarity of values and the positive, often crucial benefits of the leader's self-differentiation are almost totally missing from the system. One of the most prevalent characteristics of families with disturbed children is the absence or the involution of the relational hierarchy. While schools of family therapy have different ways of conceptualizing this condition, which may also be viewed as a political phenomenon regarding congregations, it is so diffuse among families troubled by their troubled children that its importance cannot be underestimated. What happens in any type of family system regarding leadership is paradoxical. The same interdependency that creates a need for leadership makes the followers anxious and reactive precisely when the leader is functioning best.

We must not conclude that morals are worthless because they differ according to time and place, and that it would be wise to show our historic learning by at once discarding the moral customs of our group. A little anthropology is a dangerous thing. [...] Social order is none the less necessary; the game must still have rules in order to be played; men must know what to expect of one another in the ordinary circumstances of life. Hence the unanimity with which the members of a society practise its moral code is quite as important as the contents of that code. Our heroic rejection of the customs and morals of our tribe, upon our adolescent discovery of their relativity, betrays the immaturity of our minds; given another decade and we begin to understand that there may be more wisdom in the moral code of the group—the formulated experience of generations of the race—than can be explained in a college course. Sooner or later the disturbing realization comes to us that even that which we cannot understand may be true.

fear of death.” Our study of psychoneurotic disturbances points to a more comprehensive explanation, which includes that of Westermarck. When a wife loses her husband, or a daughter her mother, it not infrequently happens that the survivor is afflicted with tormenting scruples, called ‘obsessive reproaches’ which raises the question whether she herself has not been guilty through carelessness or neglect, of the death of the beloved person. No recalling of the care with which she nursed the invalid, or direct refutation of the asserted guilt can put an end to the torture, which is the pathological expression of mourning and which in time slowly subsides. Psychoanalytic investigation of such cases has made us acquainted with the secret mainsprings of this affliction. We have ascertained that these obsessive reproaches are in a certain sense justified and therefore are immune to refutation or objections. Not that the mourner has really been guilty of the death or that she has really been careless, as the obsessive reproach asserts; but still there was something in her, a wish of which she herself was unaware, which was not displeased with the fact that death came, and which would have brought it about sooner had it been strong enough. The reproach now reacts against this unconscious wish after the death of the beloved person. Such hostility, hidden in the unconscious behind tender love, exists in almost all cases of intensive emotional allegiance to a particular person, indeed it represents the classic case, the prototype of the ambivalence of human emotions. There is always more or less of this ambivalence in everybody’s disposition; normally it is not strong enough to give rise to the obsessive reproaches we have described. But where there is abundant predisposition for it, it manifests itself in the relation to those we love most, precisely where you would least expect it. The disposition to compulsion neurosis which we have so often taken for comparison with taboo problems, is distinguished by a particularly high degree of this original ambivalence of emotions.

In America, too, the reality behind the words of the Declaration of Independence (issued in the same year as Adam Smith’s capitalist manifesto, The Wealth of Nations) was that a rising class of important people needed to enlist on their side enough Americans to defeat England, without disturbing too much the relations of wealth and power that had developed over 150 years of colonial history. Indeed, 69 percent of the signers of the Declaration of Independence had held colonial office under England. When the Declaration of Independence was read, with all its flaming radical language, from the town hall balcony in Boston, it was read by Thomas Crafts, a member of the Loyal Nine group, conservatives who had opposed militant action against the British. Four days after the reading, the Boston Committee of Correspondence ordered the townsmen to show up on the Common for a military draft. The rich, it turned out, could avoid the draft by paying for substitutes; the poor had to serve. This led to rioting, and shouting: “Tyranny is Tyranny let it come from whom it may.

The motor isolation is meant to ensure an interruption of the connection in thought. The normal phenomenon of concentration provides a pretext for this kind of neurotic procedure: what seems to us important in the way of an impression or a piece of work must not be interfered with by the simultaneous claims of any other mental processes or activities. But even a normal person uses concentration to keep away not only what is irrelevant or unimportant, but, above all, what is unsuitable because it is contradictory. He is most disturbed by those elements which once belonged together but which have been torn apart in the course of his development—as, for instance, by manifestations of the ambivalence of his father-complex in his relation to God, or by impulses attached to his excretory organs in his emotions of love. Thus, in the normal course of things, the ego has a great deal of isolating work to do in its function of directing the current of thought. And, as we know, we are obliged, in carrying out our analytic technique, to train it to relinquish that function for the time being, eminently justified as it usually is.

Bigotry disturbs me, too," I said, "but prejudice and segregation alone do not constitute the root of all evil. There are many nonracial elements common to humanity as a whole that create problems from the cradle to the grave regardless of race, creed, color, or previous condition of servitude." "But when you add a black face to all that," said Simple, "you have problem's mammy. White folks may be unemployed in this American country, but they get the first chance at the first jobs that open up. Besides, they get seniority. Maybe some white folks cannot read or write, but if they want to go to Ole Miss to learn to read or write, they can go without the President calling up the United States Army to protect them. Sure, white folks gets sick, but they don't have to creep in the back door of the hospital down South for treatment like we does. And when they get old, white folks have got more well-off sons and daughters to take care of them than colored folks have. Most old white folks when they get sick can suffer in comfort, and when they die they can get buried without going in debt. Colored folks, most in generally, do not have it so easy. I know because I am one.

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Sweet to me your voice, said Caolcrodha Mac Morna, brother to sweet-worded sweet-toothed Goll from Sliabh Riabhach and Brosnacha Bladhma, relate then the attributes that are to Finn's people. [...] I will relate, said Finn. Till a man has accomplished twelve books of poetry, the same is not taken for want of poetry but is forced away. No man is taken till a black hole is hollowed in the world to the depth of his two oxters and he put into it to gaze from it with his lonely head and nothing to him but his shield and a stick of hazel. Then must nine warriors fly their spears at him, one with the other and together. If he be spear-holed past his shield, or spear-killed, he is not taken for want of shield-skill. No man is taken till he is run by warriors through the woods of Erin with his hair bunched-loose about him for bough-tangle and briar-twitch. Should branches disturb his hair or pull it forth like sheep-wool on a hawthorn, he is not taken but is caught and gashed. Weapon-quivering hand or twig-crackling foot at full run, neither is taken. Neck-high sticks he must pass by vaulting, knee-high sticks by stooping. With the eyelids to him stitched to the fringe of his eye-bags, he must be run by Finn's people through the bogs and the marsh-swamps of Erin with two odorous prickle-backed hogs ham-tied and asleep in the seat of his hempen drawers. If he sink beneath a peat-swamp or lose a hog, he is not accepted of Finn's people. For five days he must sit on the brow of a cold hill with twelve-pointed stag-antlers hidden in his seat, without food or music or chessmen. If he cry out or eat grass-stalks or desist from the constant recital of sweet poetry and melodious Irish, he is not taken but is wounded. When pursued by a host, he must stick a spear in the world and hide behind it and vanish in its narrow shelter or he is not taken for want of sorcery. Likewise he must hide beneath a twig, or behind a dried leaf, or under a red stone, or vanish at full speed into the seat of his hempen drawers without changing his course or abating his pace or angering the men of Erin. Two young fosterlings he must carry under the armpits to his jacket through the whole of Erin, and six arm-bearing warriors in his seat together. If he be delivered of a warrior or a blue spear, he is not taken. One hundred head of cattle he must accommodate with wisdom about his person when walking all Erin, the half about his armpits and the half about his trews, his mouth never halting from the discoursing of sweet poetry. One thousand rams he must sequester about his trunks with no offence to the men of Erin, or he is unknown to Finn. He must swiftly milk a fat cow and carry milk-pail and cow for twenty years in the seat of his drawers. When pursued in a chariot by the men of Erin he must dismount, place horse and chariot in the slack of his seat and hide behind his spear, the same being stuck upright in Erin. Unless he accomplishes these feats, he is not wanted of Finn. But if he do them all and be skilful, he is of Finn's people.

Though the avoidance of war is theoretically possible and would in his eyes be desirable, his preponderant opinion is that the higher race will arise and be trained in times of social disturbance and commotion — such times making them indeed necessary. Labor or socialistic crises seem to be principally in his mind — though ordinary wars may serve the purpose. The critical thing is that circumstances be of such a nature that the new organizing forces must either prevail or go under — only in this way will they be tested and bring out all their force, and only as they show overmastering force will the future (the right kind of future) be guaranteed. Relatively to the old, sick, moribund culture they will be 'barbarians' — not barbarians coming up from the slums and below, such as our capitalistic society now fears, but barbarians coming from above, of whom Prometheus was an instance, fresh, unspoiled conquering natures who look for material on which to impress themselves. It is men of this type — completer men, completer animals — who have always been the instruments for lifting the human level and establishing a higher culture, however fearful and violent they may have been in the first stages of the process — and they will be needed again. In answering the question, 'Where are the barbarians of the twentieth century?' he says, 'they will appear and consolidate themselves after immense socialistic crises — being elements capable of the greatest hardness against themselves and of guaranteeing the longest will.

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but samsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief. Chased by temporary circumstances, tied by the rope of dualistic fixation, exhausted by the river of desire, caught in the web of samsaric existence, held captive by the tight shackles of karmic ripening - even when the tidings of the Dharma reach you, you still cling to diversions and remain careless. Is it that death doesn't happen to people like you? I pity all sentient beings who think in this way! The guru said: When you keep in mind the misery of dying. it becomes clear that all activities are causes for suffering. so give them up. Cut all ties, even the smallest, and meditate in solitude on the remedy of emptiness. Nothing whatsoever will help you at the time of death, so practice the Dharma since it is your best companion...

The very successes of the megamachine re-enforced dangerous potentialities that had hitherto been kept in check by sheer human weakness. The inherent infirmity of this whole power system lies exposed in the fact that kings, exalted above all other men, were constantly cozened, flattered, and fed with misinformation-zealously protected from any disturbing counterbalancing 'feedback.' So kings never learned from either their own experience or from history the fact that unqualified power is inimical to life: that their methods were self-defeating, their military victories were ephemeral, and their exalted claims were fraudulent and absurd. From the end of the first great Age of the Builders in Egypt, that of the Sixth Dynasty Pharaoh, Pepe I, comes corroborative evidence of this pervasive irrationality, all the more telling because it issues from the relatively orderly and unbedevilled Egyptians: The army returned in safety After it had hacked up the land of the Sand Dwellers ...After it had thrown down its enclosures... After it had cut down its fig trees and vines... After it had cast fire into all its dwellings... After it had killed troops in it by many ten-thousand. That sums up the course of Empire everywhere: the same boastful words, the same vicious acts, the same sordid results, from the earliest Egyptian palette to the latest American newspaper with its reports, at the moment I write, of the mass atrocities coldbloodedly perpetrated with the aid of napalm bombs and defoliating poisons, by the military forces of the United States on the helpless peasant populations of Vietnam: an innocent people, uprooted, terrorized, poisoned and roasted alive in a futile attempt to make the power fantasies of the American military-industrial-scientific elite 'credible.

I see at least three reasons why the gospel, as many white Christians understand and proclaim it, causes so few disturbances within our racialized society. The first has to do with the dualistic spirituality that separates people’s souls from their bodies. In this view, the priority of evangelism is to save souls for an eternity with God; everything else is secondary. An evangelistic sermon climaxes with a call to conversion without ever meaningfully addressing the material realities in the new Christian’s life. So this new believer is left to assume that the point of the Christian life is salvation from sin for heaven. A second reason for our culturally palatable evangelism is the hyper-individualism we’ve discussed in previous chapters. Because white Christianity tends to view people as self-contained individuals, we can miss significant relational connections and networks. We are blind, for example, to the cultural privilege into which white people are born in this country. Similarly, the generational oppression and disempowerment attached to the African-American experience is generally invisible to people who believe so strongly in people’s ability to determine their own future. From this individualistic vantage point, inviting people to follow Jesus will almost never disrupt the societal forces that resist the kingdom of God in their lives. Finally, in the previous chapter we observed how race detaches people from place. When Paul began proclaiming the gospel in Ephesus, both the Jews and the Greeks immediately saw how the kingdom of God challenged the deep cultural and religious assumptions of their city. But our detachment from place blinds us to how we have been impacted by our society as well as to how the gospel may very well be an offense to that same society.

The God of theological theism is a being beside others and as such a part of the whole of reality. He certainly is considered its most important part, but as a part and therefore as subjected to the structure of the whole. He is supposed to be beyond the ontological elements and categories which constitute reality. But every statement subjects him to them. He is seen as a self which has a world, as an ego which is related to a thou, as a cause which is separated from its effect, as having a definite space and an endless time. He is a being, not being-itself. As such he is bound to the subject-object structure of reality, he is an object for us as subjects. At the same time we are objects for him as a subject. And this is decisive for the necessity of transcending theological theism. For God as a subject makes me into an object which is nothing more than an object. He deprives me of my subjectivity because he is all-powerful and all-knowing. I revolt and try to make him into an object, but the revolt fails and becomes desperate. God appears as the invincible tyrant the being in contrast with whom all other beings are without freedom and subjectivity. He is equated with the recent tyrants who with the help of terror try to transform everything into a mere object, a thing among things, a cog in the machine they control. He becomes the model of everything against which Existentialism revolted. This is the God Nietzsche said had to be killed because nobody can tolerate being made into a mere object of absolute knowledge and absolute control. This is the deepest root of atheism. It is an atheism which is justified as the reaction against theological theism and its disturbing implications. It is also the deepest root of the Existentialist despair and the widespread anxiety of meaninglessness in our period.

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

Treating Abuse Today (Tat), 3(4), pp. 26-33 Freyd: You were also looking for some operational criteria for false memory syndrome: what a clinician could look for or test for, and so on. I spoke with several of our scientific advisory board members and I have some information for you that isn't really in writing at this point but I think it's a direction you want us to go in. So if I can read some of these notes . . . TAT: Please do. Freyd: One would look for false memory syndrome: 1. If a patient reports having been sexually abused by a parent, relative or someone in very early childhood, but then claims that she or he had complete amnesia about it for a decade or more; 2. If the patient attributes his or her current reason for being in therapy to delayed-memories. And this is where one would want to look for evidence suggesting that the abuse did not occur as demonstrated by a list of things, including firm, confident denials by the alleged perpetrators; 3. If there is denial by the entire family; 4. In the absence of evidence of familial disturbances or psychiatric illnesses. For example, if there's no evidence that the perpetrator had alcohol dependency or bipolar disorder or tendencies to pedophilia; 5. If some of the accusations are preposterous or impossible or they contain impossible or implausible elements such as a person being made pregnant prior to menarche, being forced to engage in sex with animals, or participating in the ritual killing of animals, and; 6. In the absence of evidence of distress surrounding the putative abuse. That is, despite alleged abuse going from age two to 27 or from three to 16, the child displayed normal social and academic functioning and that there was no evidence of any kind of psychopathology. Are these the kind of things you were asking for? TAT: Yeah, it's a little bit more specific. I take issue with several, but at least it gives us more of a sense of what you all mean when you say "false memory syndrome." Freyd: Right. Well, you know I think that things are moving in that direction since that seems to be what people are requesting. Nobody's denying that people are abused and there's no one denying that someone who was abused a decade ago or two decades ago probably would not have talked about it to anybody. I think I mentioned to you that somebody who works in this office had that very experience of having been abused when she was a young teenager-not extremely abused, but made very uncomfortable by an uncle who was older-and she dealt with it for about three days at the time and then it got pushed to the back of her mind and she completely forgot about it until she was in therapy. TAT: There you go. That's how dissociation works! Freyd: That's how it worked. And after this came up and she had discussed and dealt with it in therapy, she could again put it to one side and go on with her life. Certainly confronting her uncle and doing all these other things was not a part of what she had to do. Interestingly, though, at the same time, she has a daughter who went into therapy and came up with memories of having been abused by her parents. This daughter ran away and is cutoff from the family-hasn't spoken to anyone for three years. And there has never been any meeting between the therapist and the whole family to try to find out what was involved. TAT: If we take the first example -- that of her own abuse -- and follow the criteria you gave, we would have a very strong disbelief in the truth of what she told.

Tension makes the reader care, while suspense makes the reader want to read on. Tension relates mostly to relationships between characters and the situation in which the main character is right now

Uncle Isidore wasn’t exactly an Uncle. Nobody knew his exact relationship to the family; but my parents called him ‘Uncle’, and my cousins called him ‘Uncle’, and my uncles called him ‘Uncle’. He used to visit our home regularly, once a week, to collect his half a crown and eat a bit of supper. He went around all my relations’ houses to receive a silver coin and grumble. It wasn’t even as if he were a religious man. He just lived that way and the rest of the time he would read at Cardiff Central Library, or return to his dingy bed-sitting-room and play his violin. Not that he was a competent musician. On the contrary, he would scrape the easy bits and whistle the difficult phrases. That was his philosophy and his life. [...] It used to disturb people that he didn’t have a reason for living.

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but sarnsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief.