Exhibition Experience Quotes

Grief turns out to be a place none of us know until we reach it. We anticipate (we know) that someone close to us could die, but we do not look beyond the few days or weeks that immediately follow such an imagined death. We misconstrue the nature of even those few days or weeks. We might expect if the death is sudden to feel shock. We do not expect the shock to be obliterative, dislocating to both body and mind. We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe that their husband is about to return and need his shoes. In the version of grief we imagine, the model will be "healing." A certain forward movement will prevail. The worst days will be the earliest days. We imagine that the moment to most severely test us will be the funeral, after which this hypothetical healing will take place. When we anticipate the funeral we wonder about failing to "get through it," rise to the occasion, exhibit the "strength" that invariably gets mentioned as the correct response to death. We anticipate needing to steel ourselves the for the moment: will I be able to greet people, will I be able to leave the scene, will I be able even to get dressed that day? We have no way of knowing that this will not be the issue. We have no way of knowing that the funeral itself will be anodyne, a kind of narcotic regression in which we are wrapped in the care of others and the gravity and meaning of the occasion. Nor can we know ahead of the fact (and here lies the heart of the difference between grief was we imagine it and grief as it is) the unending absence that follows, the void, the very opposite of meaning, the relentless succession of moments during which we will confront the experience of meaninglessness itself.

All depression has its roots in self-pity, and all self-pity is rooted in people taking themselves too seriously.” At the time Switters had disputed her assertion. Even at seventeen, he was aware that depression could have chemical causes. “The key word here is roots,” Maestra had countered. “The roots of depression. For most people, self-awareness and self-pity blossom simultaneously in early adolescence. It's about that time that we start viewing the world as something other than a whoop-de-doo playground, we start to experience personally how threatening it can be, how cruel and unjust. At the very moment when we become, for the first time, both introspective and socially conscientious, we receive the bad news that the world, by and large, doesn't give a rat's ass. Even an old tomato like me can recall how painful, scary, and disillusioning that realization was. So, there's a tendency, then, to slip into rage and self-pity, which if indulged, can fester into bouts of depression.” “Yeah but Maestra—” “Don't interrupt. Now, unless someone stronger and wiser—a friend, a parent, a novelist, filmmaker, teacher, or musician—can josh us out of it, can elevate us and show us how petty and pompous and monumentally useless it is to take ourselves so seriously, then depression can become a habit, which, in tern, can produce a neurological imprint. Are you with me? Gradually, our brain chemistry becomes conditioned to react to negative stimuli in a particular, predictable way. One thing'll go wrong and it'll automatically switch on its blender and mix us that black cocktail, the ol’ doomsday daiquiri, and before we know it, we’re soused to the gills from the inside out. Once depression has become electrochemically integrated, it can be extremely difficult to philosophically or psychologically override it; by then it's playing by physical rules, a whole different ball game. That's why, Switters my dearest, every time you've shown signs of feeling sorry for yourself, I've played my blues records really loud or read to you from The Horse’s Mouth. And that’s why when you’ve exhibited the slightest tendency toward self-importance, I’ve reminded you that you and me— you and I: excuse me—may be every bit as important as the President or the pope or the biggest prime-time icon in Hollywood, but none of us is much more than a pimple on the ass-end of creation, so let’s not get carried away with ourselves. Preventive medicine, boy. It’s preventive medicine.” “But what about self-esteem?” “Heh! Self-esteem is for sissies. Accept that you’re a pimple and try to keep a lively sense of humor about it. That way lies grace—and maybe even glory.

Adults who were hurt as children inevitably exhibit a peculiar strength, a profound inner wisdom, and a remarkable creativity and insight. Deep within them - just beneath the wound - lies a profound spiritual vitality, a quiet knowing, a way of perceiving what is beautiful, right, and true. Since their early experiences were so dark and painful, they have spent much of their lives in search of the gentleness, love, and peace they have only imagined in the privacy of their own hearts.

People? People are chaotic quiddities living in one cave each. They pass the hours in amorous grudge and playback and thought experiment. At the campfire they put the usual fraction on exhibit, and listen to their own silent gibber about how they're feeling and how they're going down. We've been there. Death helps. Death gives us something to do. Because it's a fulltime job looking the other way.

As I have explained in earlier chapters, abusiveness has little to do with psychological problems and everything to do with values and beliefs. Where do a boy’s values about partner relationships come from? The sources are many. The most important ones include the family he grows up in, his neighborhood, the television he watches and books he reads, jokes he hears, messages that he receives from the toys he is given, and his most influential adult role models. His role models are important not just for which behaviors they exhibit to the boy but also for which values they teach him in words and what expectations they instill in him for the future. In sum, a boy’s values develop from the full range of his experiences within his culture.

Jonathan had become increasingly disillusioned with living in New York. Something along the lines of: the city, New York fucking City, tedious and boring, its charms as illusory as its facade of authenticity. Its lines were too long. Everything was a status symbol and everything cost too much. There were so many on-trend consumers, standing in lines for blocks to experience a fad dessert, gimmicky art exhibits, a new retail concept store. We were all making such uninspired lifestyle choices. We, including me.

Concepts that have proven useful in ordering things easily achieve such authority over us that we forget their earthly origins and accept them as unalterable givens. Thus they come to be stamped as “necessities of thought”, “a priori givens”, etc. The path of scientific advance is often made impassable for a long time through such errors. For that reason, it is by no means an idle game if we become practiced in analyzing the long commonplace concepts and exhibiting those circumstances upon which their justification and usefulness depend, how they have grown up, individually, out of the givens of experience. By this means, their all-too-great authority will be broken. They will be removed if they cannot be properly legitimated, corrected if their correlation with given things be far too superfluous, replaced by others if a new system can be established that we prefer for whatever reason.

The Stoics can teach you how to find a sense of purpose in life, how to face adversity, how to conquer anger within yourself, moderate your desires, experience healthy sources of joy, endure pain and illness patiently and with dignity, exhibit courage in the face of your anxieties, cope with loss, and perhaps even confront your own mortality while remaining as unperturbed as Socrates.

White people in his experience were far more transparent. The most hateful rarely bothered to conceal their hostility, and when for some reason they did try to hide their feelings, they generally exhibited all the guile of five-year-olds, who cannot imagine that the world sees them other than as they wish to be seen.

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

I tried to think of a worse experience I had had in my life, and all I could come up with was a James Franco art exhibit.

If you have walked into a museum recently - whether you did so to attend an art exhibition or to escape from the police - you may have noticed a type of painting known as a triptych. A triptych has three panels, with something different painted on each of the panels. For instance, my friend Professor Reed made a triptych for me, and he painted fire on one panel, a typewriter on another, and the face of a beautiful, intelligent woman on the third. The triptych is entitled What Happened to Beatrice and I cannot look upon it without weeping. I am a writer, and not a painter, but if I were to try and paint a triptych entitled The Baudelaire Orphans' Miserable Experiences at Prufrock Prep, I would paint Mr. Remora on one panel, Mrs. Brass on another, and a box of staples on the third, and the results would make me so sad that between the Beatrice triptych and the Baudelaire triptych I would scarcely stop weeping all da

As we have said before, for religious man nature is never only natural. Experience of a radically desacralized nature is a recent discovery; moreover, it is an experience accessible only to a minority in modem societies, especially to scientists. For others, nature still exhibits a charm, a mystery, a majesty in which it is possible to decipher traces of ancient religious values. No modern man, however irreligious, is entirely insensible to the charms of nature. We refer not only to the esthetic, recreational, or hygienic values attributed to nature, but also to a confused and almost indefinable feeling, in which, however, it is possible to recognize the memory of a debased religious experience.

When we meet someone, we form a first impression (“He seems like a really nice guy”), frequently with no apparent information on which to base it. This is because attributes of the person evoke in us something we’ve previously categorized as familiar and positive. The opposite can happen (“This guy is a complete jerk”) if some attribute taps into a previous negative experience. Our brain catalogs vast amounts of input from our family, community, and culture, along with what is presented to us in the media. As it makes sense of what it’s stored, it begins to form a worldview. If we later meet someone with characteristics unlike what we’ve cataloged, our default response is to be wary, defensive. In turn, if our brains are filled with associations based upon media-driven biases about ideal body type, or racial or cultural stereotypes, for example, we will exhibit implicit biases (and maybe overt bias).

Freeze types sometimes have or appear to have Attention Deficit Disorder [ADD]. They often master the art of changing the internal channel whenever inner experience becomes uncomfortable. When they are especially traumatized or triggered, they may exhibit a schizoid-like detachment from ordinary reality.

Nothing befalls anything which that thing is not naturally made to bear. The same experience befalls another, and he is unruffled and remains unharmed; either because he is unaware that it has happened or because he exhibits greatness of soul. Is it not strange that ignorance and complaisance are stronger than wisdom...?

Our impulsive belief is here always what sets up the original body of truth, and our articulately verbalized philosophy is but its showy translation into formulas. The unreasoned and immediate assurance is the deep thing in us, the reasoned argument is but a surface exhibition. Instinct leads, intelligence does but follow.

To Mahmoud, Harshaw looked like a museum exhibit of what he thought of as a “Yank”—vulgar, dressed too informally for the occasion, loud, probably ignorant and almost certainly provincial. A professional man, too, which made it worse, as in Dr. Mahmoud’s experience most American professional men were under-educated and narrow, mere technicians.

Why is it important to look at fiction writing through the lens of emotional experience? Because that’s the way readers read. They don’t so much read as respond. They do not automatically adopt your outlook and outrage. They formulate their own. You are not the author of what readers feel, just the provocateur of those feelings. You may curate your characters’ experiences and put them on display, but the exhibit’s meaning is different in thousands of ways for thousands of different museum visitors, your readers. Not

A man who lives a part, not to others but alone, is exposed to obvious psychological dangers. In itself the practice of deception is not particularly exacting. It is a matter of experience, a professional expertise. It is a facility most of us can acquire. But while a confidence trickster, a play actor or a gambler can return from his performance to the ranks of his admirers, the secret agent enjoys no such relief. For him, deception is first a matter of self defense. He must protect himself not only from without, but from within, and against the most natural of impulses. Though he earn a fortune, his role may forbid him the purchase of a razor. Though he be erudite, it can befall him to mumble nothing but banalities. Though he be an affectionate husband and father, he must within all circumstances without himself from those with whom he should naturally confide. Aware of the overwhelming temptations which assail a man permanently isolated in his deceit, Limas resorted to the course which armed him best. Even when he was alone, he compelled himself to live with the personality he had assumed. It is said that Balzac on his deathbed inquired anxiously after the health and prosperity of characters he had created. Similarly, Limas, without relinquishing the power of invention, identified himself with what he had invented. The qualities he had exhibited to Fiedler: the restless uncertainty, the protective arrogance concealing shame were not approximations, but extensions of qualities he actually possessed. Hence, also, the slight dragging of the feet, the aspect of personal neglect, the indifference to food, and an increasing reliance on alcohol and tobacco. When alone, he remained faithful to these habits. He would even exaggerate them a little, mumbling to himself about the iniquities of his service. Only very rarely, as now, going to bed that evening, did he allow himself the dangerous luxury of admitting the great lie that he lived.

This is merely one of the sides of the conspiracy. The other side is that of the spectator who, for want of understanding anything whatever most of the time, consumes his own culture at one remove. He literally consumes the fact that he understands nothing and that there is no necessity in all this except the imperative of culture, of being a part of the integrated circuit of culture. But culture is itself merely an epiphenomenon of global circulation. The idea of art has become rarefied and minimal, leading ultimately to conceptual art, where it ends in the non-exhibition of non-works in non-galleries - the apotheosis of art as non-event. As a corollary, the consumer circulates in all this in order to experience his non- enjoyment of the works.

I hear another man cry, “Oh, sir my want of strength lies mainly in this, that I cannot repent sufficiently!” A curious idea men have of what repentance is! Many fancy that so many tears are to be shed, and so many groans are to be heaved, and so much despair is to be endured. Whence comes this unreasonable notion? Unbelief and despair are sins, and therefore I do not see how they can be constituent elements of acceptable repentance; yet there are many who regard them as necessary parts of true Christian experience. They are in great error. Still, I know what they mean, for in the days of my darkness I used to feel in the same way. I desired to repent, but I thought that I could not do it, and yet all the while I was repenting. Odd as it may sound, I felt that I could not feel. I used to get into a corner and weep, because I could not weep; and I fell into bitter sorrow because I could not sorrow for sin. What a jumble it all is when in our unbelieving state we begin to judge our own condition! It is like a blind man looking at his own eyes. My heart was melted within me for fear, because I thought that my heart was as hard as an adamant stone. My heart was broken to think that it would not break. Now I can see that I was exhibiting the very thing which I thought I did not possess; but then I knew not where I was. Remember that the man who truly repents is never satisfied with his own repentance. We can no more repent perfectly than we can live perfectly. However pure our tears, there will always be some dirt in them: there will be something to be repented of even in our best repentance. But listen! To repent is to change your mind about sin, and Christ, and all the great things of God. There is sorrow implied in this; but the main point is the turning of the heart from sin to Christ. If there be this turning, you have the essence of true repentance, even though no alarm and no despair should ever have cast their shadow upon your mind.

Every person fails, nobody achieves everything that he or she set out to achieve. Nobody, regardless of how many personal triumphs they enjoy, no matter how rich or powerful they become, goes through life without encountering failure. You cannot fail unless a person valiantly tries to accomplish a task. The most audacious person readily attempts difficult projects, despite feeling uncertain if they can prevail. Successful people exhibit the character to respond positively to failure. Some failures prove instrumental in altering a person’s outlook, and their revised perspective leads to brilliant successes

It’s fine being terribly cynical and ironic when I’m out in the evening and I’m with my mates, but when I want to look at art, I want to have a sincere on-to-one experience with it because I’m a serious artist. I’ve dedicated my life to it. So I go to exhibitions in the morning on my own when I can go, “Hmm,’ and maybe have a little bit of a moment. I have to protect my tender parts from that wicked irony.

Events and experiences are opportunities drawn to you—created by you individually or collectively, through consciousness. Consciousness creates experience. You are attempting to raise your consciousness. You have drawn these opportunities to you in order that you might use them as tools in the creation and experiencing of Who You Are. Who You Are is a being of higher consciousness than you are now exhibiting.

Being proud of your background and unique attributes will ensure continued growth. Recognition provides the opportunity to speak about and showcase our experiences as women exhibiting strength in the business world.

Why should there be conscious experience at all? It is central to a subjective viewpoint, but from an objective viewpoint it is utterly unexpected. Taking the objective view, we can tell a story about how fields, waves, and particles in the spatiotemporal manifold interact in subtle ways, leading to the development of complex systems such as brains. In principle, there is no deep philosophical mystery in the fact that these systems can process information in complex ways, react to stimuli with sophisticated behavior, and even exhibit such complex capacities as learning, memory, and language. All this is impressive, but it is not metaphysically baffling. In contrast, the existence of conscious experience seems to be a new feature from this viewpoint. It is not something that one would have predicted from the other features alone. That is, consciousness is surprising. If all we knew about were the facts of physics, and even the facts about dynamics and information processing in complex systems, there would be no compelling reason to postulate the existence of conscious experience. If it were not for our direct evidence in the first-person case, the hypothesis would seem unwarranted; almost mystical, perhaps. Yet we know, directly, that there is conscious experience. The question is, how do we reconcile it with everything else we know?

The poem or the discovery exists in two moments of vision: the moment of appreciation as much as that of creation; for the appreciator must see the movement, wake to the echo which was started in the creation of the work. In the moment of appreciation we live again the moment when the creator saw and held the hidden likeness. When a simile takes us aback and persuades us together, when we find a juxtaposition in a picture both odd and intriguing, when a theory is at once fresh and convincing, we do not merely nod over someone else's work. We re-enact the creative act, and we ourselves make the discovery again... ...Reality is not an exhibit for man's inspection, labeled: "Do not touch." There are no appearances to be photographed, no experiences to be copied, in which we do not take part. We re-make nature by the act of discovery, in the poem or in the theorem. And the great poem and the deep theorem are new to every reader, and yet are his own experiences, because he himself re-creates them. They are the marks of unity in variety; and in the instant when the mind seizes this for itself, in art or in science, the heart misses a beat.

Another experiment, conducted by Pascual-Leone when he was a researcher at the National Institutes of Health, provides even more remarkable evidence of the way our patterns of thought affect the anatomy of our brains. Pascual-Leone recruited people who had no experience playing a piano, and he taught them how to play a simple melody consisting of a short series of notes. He then split the participants into two groups. He had the members of one group practice the melody on a keyboard for two hours a day over the next five days. he had the members of the other group sit in front of a keyboard for the same amount of time but only imagine playing the song--without ever touching the keys. Using a technique called transcranial magnetic stimulation, or TMS, Pascual-Leone mapped the brain activity of all the participants before, during, and after the test. he found that the people who had only imagined playing the notes exhibited precisely the same changes in their brains as those who had actually pressed the keys. Their brains had changed in response to actions that took place purely in their imaginations--in response, that is, to their thoughts. Descartes may have been wrong about dualism, but he appears to have been correct in believing that our thoughts can exert a physical influence on, or at least cause a physical reaction in, our brains. We become, neurologically, what we think. (p33)

Every now and then, I'm lucky enough to teach a kindergarten or first-grade class. Many of these children are natural-born scientists - although heavy on the wonder side, and light on skepticism. They're curious, intellectually vigorous. Provocative and insightful questions bubble out of them. They exhibit enormous enthusiasm. I'm asked follow-up questions. They've never heard of the notion of a 'dumb question'. But when I talk to high school seniors, I find something different. They memorize 'facts'. By and large, though, the joy of discovery, the life behind those facts has gone out of them. They've lost much of the wonder and gained very little skepticism. They're worried about asking 'dumb' questions; they are willing to accept inadequate answers, they don't pose follow-up questions, the room is awash with sidelong glances to judge, second-by-second, the approval of their peers. They come to class with their questions written out on pieces of paper, which they surreptitiously examine, waiting their turn and oblivious of whatever discussion their peers are at this moment engaged in. Something has happened between first and twelfth grade. And it's not just puberty. I'd guess that it's partly peer pressure not to excel - except in sports, partly that the society teaches short-term gratification, partly the impression that science or mathematics won't buy you a sports car, partly that so little is expected of students, and partly that there are few rewards or role-models for intelligent discussion of science and technology - or even for learning for it's own sake. Those few who remain interested are vilified as nerds or geeks or grinds. But there's something else. I find many adults are put off when young children pose scientific questions. 'Why is the Moon round?', the children ask. 'Why is grass green?', 'What is a dream?', 'How deep can you dig a hole?', 'When is the world's birthday?', 'Why do we have toes?'. Too many teachers and parents answer with irritation, or ridicule, or quickly move on to something else. 'What did you expect the Moon to be? Square?' Children soon recognize that somehow this kind of question annoys the grown-ups. A few more experiences like it, and another child has been lost to science.

Any chemist reading this book can see, in some detail, how I have spent most of my mature life. They can become familiar with the quality of my mind and imagination. They can make judgements about my research abilities. They can tell how well I have documented my claims of experimental results. Any scientist can redo my experiments to see if they still work—and this has happened! I know of no other field in which contributions to world culture are so clearly on exhibit, so cumulative, and so subject to verification.

In the pursuit of my investigations I was unconsciously led into the border region of physics and physiology. To my amazement, I found boundary lines vanishing, and points of contact emerging, between the realms of the living and the non-living. Inorganic matter was perceived as anything but inert; it was athrill under the action of multitudinous forces. “A universal reaction seemed to bring metal, plant and animal under a common law. They all exhibited essentially the same phenomena of fatigue and depression, with possibilities of recovery and of exaltation, as well as the permanent irresponsiveness associated with death. Filled with awe at this stupendous generalization, it was with great hope that I announced my results before the Royal Society—results demonstrated by experiments.

In the past year, Jonathan had become increasingly disillusioned with living in New York. Something along the lines of: the city, New York fucking City, tedious and boring, its charms as illusory as its facade of authenticity. Its lines were too long. Everything was a status symbol and everything cost too much. There were so many on-trend consumers, standing in lines for blocks to experience a fad dessert, gimmicky art exhibits, a new retail concept store. We were all making such inspired lifestyle choices. We, including me.

Grief turns out to be a place none of us know until we reach it...We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe that their husband is about to return and need his shoes. In the version of grief we imagine, the model will be 'healing.' A Certain forward movement will prevail. The worst days will be the earliest days. We imagine that the moment to most severely test us will be the funeral, after which this hypothetical healing will take place. When we anticipate the funeral we wonder about failing to 'get through it,' rise to the occasion, exhibit the 'strength' that invariably gets mentioned as the correct response to death. We anticipate needing to steel ourselves for the moment: will I be able to greet people, will I be able to leave the scene, will I be able even to get dressed that day? We have no way of knowing that this will not be the issue. We have no way of knowing that the funeral itself will be anodyne, a kind of narcotic regression in which we are wrapped in the care of others and the gravity and meaning of the occasion. Nor can we know ahead of the fact the unending absence that follows, the void, the very opposite of meaning, the relentless succession of moments during which we will confront the experience of meaninglessness itself.

Rhine’s experiments confront us with the fact that there are events which are related to one another experimentally, and in this case meaningfully, without there being any possibility of proving that this relation is a causal one, since the “transmission” exhibits none of the known properties of energy.

--she gazed at places but could not enter them, witnessed beauty but could not experience it. It was as though she had been excised neatly out of each moment. The world had become like an exhibit at Ward's museum: pretty and nostalgic and watered down, something old and sealed off you weren't allowed to touch.

You are to know that Miss Martineau’s mesmeric experience is only peculiar as being Harriet Martineau’s, otherwise it exhibits the mere commonplaces of the agency. You laugh, I see. I wish I could laugh too. I mean, I seriously wish that I could disbelieve in the reality of the power, which is in every way most repulsive to me....

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)

In 1944-1945, Dr Ancel Keys, a specialist in nutrition and the inventor of the K-ration, led a carefully controlled yearlong study of starvation at the University of Minnesota Laboratory of Physiological Hygiene. It was hoped that the results would help relief workers in rehabilitating war refugees and concentration camp victims. The study participants were thirty-two conscientious objectors eager to contribute humanely to the war effort. By the experiment's end, much of their enthusiasm had vanished. Over a six-month semi-starvation period, they were required to lose an average of twenty-five percent of their body weight." [...] p193 p193-194 "...the men exhibited physical symptoms...their movements slowed, they felt weak and cold, their skin was dry, their hair fell out, they had edema. And the psychological changes were dramatic. "[...] p194 "The men became apathetic and depressed, and frustrated with their inability to concentrate or perform tasks in their usual manner. Six of the thirty-two were eventually diagnosed with severe "character neurosis," two of them bordering on psychosis. Socially, they ceased to care much about others; they grew intensely selfish and self-absorbed. Personal grooming and hygiene deteriorated, and the men were moody and irritable with one another. The lively and cooperative group spirit that had developed in the three-month control phase of the experiment evaporated. Most participants lost interest in group activities or decisions, saying it was too much trouble to deal with the others; some men became scapegoats or targets of aggression for the rest of the group. Food - one's own food - became the only thing that mattered. When the men did talk to one another, it was almost always about eating, hunger, weight loss, foods they dreamt of eating. They grew more obsessed with the subject of food, collecting recipes, studying cookbooks, drawing up menus. As time went on, they stretched their meals out longer and longer, sometimes taking two hours to eat small dinners. Keys's research has often been cited often in recent years for this reason: The behavioral changes in the men mirror the actions of present-day dieters, especially of anorexics.

granted equal knowledge, are there great generals as there are great surgeons, who, when the symptoms exhibited by two cases of illness are identical to the outward eye, nevertheless feel, for some infinitesimal reason, founded perhaps on their experience, but interpreted afresh, that in one case they ought to do this, in another case that; that in one case it is better to operate, in another to wait?

A person’s average or typical level of happiness is that person’s “affective style.” (“Affect” refers to the felt or experienced part of emotion.) Your affective style reflects the everyday balance of power between your approach system and your withdrawal system, and this balance can be read right from your forehead. It has long been known from studies of brainwaves that most people show an asymmetry: more activity either in the right frontal cortex or in the left frontal cortex. In the late 1980s, Richard Davidson at the University of Wisconsin discovered that these asymmetries correlated with a person’s general tendencies to experience positive and negative emotions. People showing more of a certain kind of brainwave coming through the left side of the forehead reported feeling more happiness in their daily lives and less fear, anxiety, and shame than people exhibiting higher activity on the right side. Later research showed that these cortical “lefties” are less subject to depression and recover more quickly from negative experiences.29 The difference between cortical righties and lefties can be seen even in infants: Ten-month-old babies showing more activity on the right side are more likely to cry when separated briefly from their mothers.30 And this difference in infancy appears to reflect an aspect of personality that is stable, for most people, all the way through adulthood. 31 Babies who show a lot more activity on the right side of the forehead become toddlers who are more anxious about novel situations; as teenagers, they are more likely to be fearful about dating and social activities; and, finally, as adults, they are more likely to need psychotherapy to loosen up.

Some people appear to thrive after trauma. Loss emboldens them, they form great ambitions and stride forward as if nothing, now, could hurt them. They are exhibits in those old stories about disaster being character-building, strength in adversity. My experience, to my shame, was nothing like this. I couldn't find it in me to do much more than reel from one day and year to the next, with little optimism about what lay ahead... I had no idea how to grieve.

War, famine, disease, genocide. Death, in a million different forms, often painful and protracted for the poor individual wretches involved. What god would so arrange the universe to predispose its creations to experience such suffering, or be the cause of it in others? What master of simulations or arbitrator of a game would set up the initial conditions to the same pitiless effect? God or programmer, the charge would be the same: that of near-infinitely sadistic cruelty; deliberate, premeditated barbarism on an unspeakably horrific scale.” Hyrlis looked expectantly at them. “You see?” he said. “By this reasoning we must, after all, be at the most base level of reality – or at the most exalted, however one wishes to look at it. Just as reality can blithely exhibit the most absurd coincidences that no credible fiction could convince us of, so only reality – produced, ultimately, by matter in the raw – can be so unthinkingly cruel. Nothing able to think, nothing able to comprehend culpability, justice or morality could encompass such purposefully invoked savagery without representing the absolute definition of evil. It is that unthinkingness that saves us. And condemns us, too, of course; we are as a result our own moral agents, and there is no escape from that responsibility, no appeal to a higher power that might be said to have artificially constrained or directed us.

In a classic study of how names impact people’s experience on the job market, researchers show that, all other things being equal, job seekers with White-sounding first names received 50 percent more callbacks from employers than job seekers with Black-sounding names.5 They calculated that the racial gap was equivalent to eight years of relevant work experience, which White applicants did not actually have; and the gap persisted across occupations, industry, employer size – even when employers included the “equal opportunity” clause in their ads.6 With emerging technologies we might assume that racial bias will be more scientifically rooted out. Yet, rather than challenging or overcoming the cycles of inequity, technical fixes too often reinforce and even deepen the status quo. For example, a study by a team of computer scientists at Princeton examined whether a popular algorithm, trained on human writing online, would exhibit the same biased tendencies that psychologists have documented among humans. They found that the algorithm associated White-sounding names with “pleasant” words and Black-sounding names with “unpleasant” ones.7 Such findings demonstrate what I call “the New Jim Code”: the employment of new technologies that reflect and reproduce existing inequities but that are promoted and perceived as more objective or progressive than the discriminatory systems of a previous era.

The contemporary design argument does not rest, however, on gaps in our knowledge but rather on the growth in our knowledge due to the revolution in molecular biology. Information theory has taught us that nature exhibits two types of order. The first type is produced by natural causes-shiny crystals, hexagonal patterns in oil, whirlpools in the bathtub. But the second type-the complex structure of the DNA molecule-is not produced by any natural processes known to experience.

Esmé Weijun Wang writes in The Collected Schizophrenias about speaking to medical professionals about her experiences with schizophrenia. A doctor approached her to thank her afterward, but what she said shows how many able-bodied people don’t treat or see disabled people as human: She said that she was grateful for this reminder that her patients are human too. She starts out with such hope, she said, every time a new patient comes—and then they relapse and return, relapse and return. The clients, or patients, exhibit their illness in ways that prevent them from seeming like people who can dream, or like people who can have others dream for them. Disabled voices like Wang’s and others are needed to change the narratives around disability—to insist on disabled people’s humanity and complexity, to resist inspiration porn, to challenge the binary that says disabled bodies and lives are less important or tragic or that they have value only if they can be fixed or be cured or be made productive.

Sixty years ago, an exhibition of so-called Dadaistic 'experiences' would have been an absolutely preposterous idea. The organizers of such an exhibition would then have been tossed into a madhouse, whereas today they are appointed presidents of art societies. At that time, such a plague would never have been allowed to spread. Public opinion wouldn't have tolerated it, and the government wouldn't have remained silent; for it is the duty of a government to save its people from being stampeded into such intellectual madness.

Everyone has had the experience of suddenly feeling intense physiological and psychological shifts internally at trading glances with another person; such shifts can be exquisitely pleasurable or unpleasant. How one person gazes at another can alter the other’s electrical brain patterns, as registered by EEGS, and may also cause physiological changes in the body. The newborn is highly susceptible to such influences, with a direct effect on the maturation of brain structures. The effects of maternal moods on the electrical circuitry of the infant’s brain were demonstrated by a study at the University of Washington, Seattle. Positive emotions are associated with increased electrical activity in the left hemisphere. It is known that depression in adults is associated with decreased electrical activity in the circuitry of the left hemisphere. With this in mind, the Seattle study compared the EEGS of two groups of infants: one group whose mothers had symptoms of postpartum depression, the other whose mothers did not. “During playful interactions with the mothers designed to elicit positive emotion,” the researchers reported, “infants of non-depressed mothers showed greater left than right frontal brain activation.” The infants of depressed mothers “failed to show differential hemispheric activation,” meaning that the left-side brain activity one would anticipate from positive, joyful infant-mother exchanges did not occur — despite the mothers’ best efforts. Significantly, these effects were noted only in the frontal areas of the brain, where the centers for the self-regulation of emotion are located. In addition to EEG changes, infants of depressed mothers exhibit decreased activity levels, gaze aversion, less positive emotion and greater irritability. Maternal depression is associated with diminished infant attention spans. Summarizing a number of British studies, Dale F. Hay, a researcher at the University of Cambridge, suggests “that the experience of the mother’s depression in the first months of life may disrupt naturally occurring social processes that entrain and regulate the infant’s developing capacities for attention.

Even without world wars, revolutions and emigration, siblings growing up in the same home almost never share the same environment. More accurately, brothers and sisters share some environments — usually the less important ones — but they rarely share the one single environment that has the most powerful impact on personality formation. They may live in the same house, eat the same kinds of food, partake in many of the same activities. These are environments of secondary importance. Of all environments, the one that most profoundly shapes the human personality is the invisible one: the emotional atmosphere in which the child lives during the critical early years of brain development. The invisible environment has little to do with parenting philosophies or parenting style. It is a matter of intangibles, foremost among them being the parents’ relationship with each other and their emotional balance as individuals. These, too, can vary significantly from the birth of one child to the arrival of another. Psychological tension in the parents’ lives during the child’s infancy is, I am convinced, a major and universal influence on the subsequent emergence of ADD. A hidden factor of great importance is a parent’s unconscious attitude toward a child: what, or whom, on the deepest level, the child represents for the parents; the degree to which the parents see themselves in the child; the needs parents may have that they subliminally hope the child will meet. For the infant there exists no abstract, “out-there” reality. The emotional milieu with which we surround the child is the world as he experiences it. In the words of the child psychiatrist and researcher Margaret Mahler, for the newborn, the parent is “the principal representative of the world.” To the infant and toddler, the world reveals itself in the image of the parent: in eye contact, intensity of glance, body language, tone of voice and, above all, in the day-today joy or emotional fatigue exhibited in the presence of the child. Whatever a parent’s intention, these are the means by which the child receives his or her most formative communications. Although they will be of paramount importance for development of the child’s personality, these subtle and often unconscious influences will be missed on psychological questionnaires or observations of parents in clinical settings. There is no way to measure a softening or an edge of anxiety in the voice, the warmth of a smile or the depth of furrows on a brow. We have no instruments to gauge the tension in a father’s body as he holds his infant or to record whether a mother’s gaze is clouded by worry or clear with calm anticipation. It may be said that no two children have exactly the same parents, in that the parenting they each receive may vary in highly significant ways. Whatever the hopes, wishes or intentions of the parent, the child does not experience the parent directly: the child experiences the parenting. I have known two siblings to disagree vehemently about their father’s personality during their childhood. Neither has to be wrong if we understand that they did not receive the same fathering, which is what formed their experience of the father. I have even seen subtly but significantly different mothering given to a pair of identical twins.

Self-image is the product of our very own spin machine. Revolutions of long-term memories and the gyrations of short-term thoughts fabricate the epicycle of our present self-image. Once a synchronized self-image is developed, the human mind exhibits a tenacious tendency to maintain that centralized self-image through selective recall of prior events and by displaying a corresponding perception bias in interpreting present day experiences. In short, once we come to a firm belief of what we are, we exercise various mental and emotional prejudices to confirm and sustain our self-image.

Skating along with the key details of his deal unresolved, Trump promoted it with great confidence. Here he exhibited many of the traits that social scientists would eventually ascribe to high achievers. First he set an ambitious goal. Then he focused on it relentlessly, devoting years of effort to the task and refusing to be deterred by obstacles that would have stopped someone with less confidence. Trump held a vivid image of the new hotel in his mind’s eye and refused any suggestion that his tender age, his lack of experience, or the conditions of the marketplace would prevent it from becoming real.

In their writing on education, Deci and Ryan proceed from the principle that humans are natural learners and children are born creative and curious, “intrinsically motivated for the types of behaviors that foster learning and development.” This idea is complicated, however, by the fact that part of learning anything, be it painting or programming or eighth-grade algebra, involves a lot of repetitive practice, and repetitive practice is usually pretty boring. Deci and Ryan acknowledge that many of the tasks that teachers ask students to complete each day are not inherently fun or satisfying; it is the rare student who feels a deep sense of intrinsic motivation when memorizing her multiplication tables. It is at these moments that extrinsic motivation becomes important: when behaviors must be performed not for the inherent satisfaction of completing them, but for some separate outcome. Deci and Ryan say that when students can be encouraged to internalize those extrinsic motivations, the motivations become increasingly powerful. This is where the psychologists return to their three basic human needs: autonomy, competence, and relatedness. When teachers are able to create an environment that promotes those three feelings, they say, students exhibit much higher levels of motivation. And how does a teacher create that kind of environment? Students experience autonomy in the classroom, Deci and Ryan explain, when their teachers “maximize a sense of choice and volitional engagement” while minimizing students’ feelings of coercion and control. Students feel competent, they say, when their teachers give them tasks that they can succeed at but that aren’t too easy — challenges just a bit beyond their current abilities. And they feel a sense of relatedness when they perceive that their teachers like and value and respect them.

Dweck’s work with children revealed two mindsets in action—a “growth” mindset that generally thinks big and seeks growth and a “fixed” mindset that places artificial limits and avoids failure. Growth-minded students, as she calls them, employ better learning strategies, experience less helplessness, exhibit more positive effort, and achieve more in the classroom than their fixed-minded peers. They are less likely to place limits on their lives and more likely to reach for their potential. Dweck points out that mindsets can and do change. Like any other habit, you set your mind to it until the right mindset becomes routine.

By failing to make the obvious connection between an openly misogynistic culture and the mysterious lack of women, Levy contributed to the myth of innately talented hackers being implicitly male. And, today, it’s hard to think of a profession more in thrall to brilliance bias than computer science. ‘Where are the girls that love to program?’ asked a high-school teacher who took part in a summer programme for advanced-placement computer-science teachers at Carnegie Mellon; ‘I have any number of boys who really really love computers,’ he mused. ‘Several parents have told me their sons would be on the computer programming all night if they could. I have yet to run into a girl like that.’ This may be true, but as one of his fellow teachers pointed out, failing to exhibit this behaviour doesn’t mean that his female students don’t love computer science. Recalling her own student experience, she explained how she ‘fell in love’ with programming when she took her first course in college. But she didn’t stay up all night, or even spend a majority of her time programming. ‘Staying up all night doing something is a sign of single-mindedness and possibly immaturity as well as love for the subject. The girls may show their love for computers and computer science very differently. If you are looking for this type of obsessive behavior, then you are looking for a typically young, male behavior. While some girls will exhibit it, most won’t.

In a scheduled world, you are told you have half an hour to peruse an exhibit at the museum; in a programmed world, you are strapped into the ride at Disneyland and conveyed through the experience at a predetermined pace. However richly conceived, the ride’s complexity is limited because its features are built-in, appearing and unfolding in sync with the motions of your cart. The skeleton dangles, the pirate waves, and the holographic ship emerges from the cloud of smoke. In the programmed life, the lights go on and off at a specified time, the coffee pot activates, the daylight-balanced bulb in the programmable clock radio fades up. Active participation is optional, for these events will go on without us and at their own pace.

You can reasonably assume that overconfidence affects project teams in general, but you cannot be sure that it is the only bias (or even the main one) affecting a particular project team. Maybe the team leader has had a bad experience with a similar project and so has learned to be especially conservative when making estimates. The team thus exhibits the opposite error from the one you thought you should correct. Or perhaps the team developed its forecast by analogy with another similar project and was anchored on the time it took to complete that project. Or maybe the project team, anticipating that you would add a buffer to its estimate, has preempted your adjustment by making its recommendation even more bullish than its true belief.

This embarrassing episode remains one of the most instructive experiences of my professional life. I eventually learned three lessons from it. The first was immediately apparent: I had stumbled onto a distinction between two profoundly different approaches to forecasting, which Amos and I later labeled the inside view and the outside view. The second lesson was that our initial forecasts of about two years for the completion of the project exhibited a planning fallacy. Our estimates were closer to a best-case scenario than to a realistic assessment. I was slower to accept the third lesson, which I call irrational perseverance: the folly we displayed that day in failing to abandon the project. Facing a choice, we gave up rationality rather than give up the enterprise.

Whenever we attempt to express the matter of immediate experience, we find that its understanding leads us beyond itself, to its contemporaries, to its past, to its future, and to the universals in terms of which its definiteness is exhibited. But such universals, by their very character of universality, embody the potentiality of other facts with variant types of definiteness. Thus [22] the understanding of the immediate brute fact requires its metaphysical interpretation as an item in a world with some systematic relation to it. When thought comes upon the scene, it finds the interpretations as matters of practice. Philosophy does not initiate interpretations. Its search for a rationalistic scheme is the search for more adequate criticism, and for more adequate justification, of the interpretations which we perforce employ. Our habitual experience is a complex of failure and success in the enterprise of interpretation. If we desire a record of uninterpreted experience, we must ask a stone to record its autobiography. Every scientific memoir in its record of the ‘facts’ is shot through and through with interpretation. The methodology of rational interpretation is the product of the fitful vagueness of consciousness. Elements which shine with immediate distinctness, in some circumstances, retire into penumbral shadow in other circumstances, and into black darkness on other occasions. And yet all occasions proclaim themselves as actualities within the flux of a solid world, demanding a unity of interpretation. Philosophy is the self-correction by consciousness of its own initial excess of subjectivity.

Welcome, ladies and gentlemen, to your new home.’ He gestured to the stone walls of the cavern that surrounded them. ‘Your lives as you once knew them are over,’ he continued. ‘You have been selected, all of you, the worst, the most cunning, the most mischievous minds from around the world . . . selected to become part of an institution like no other. You have all exhibited certain unique abilities, abilities that set you apart from the mediocrity of the teeming masses and which mark you out as the leaders of tomorrow. Here, in this place, you will be furnished with the knowledge and experience to best exploit your own natural abilities, to hone your craft to a cutting edge.’ He paused and slowly surveyed the pale, wide-eyed faces before him. ‘Each of you has within you a rare quality, a gift if you will, a special talent for the supremely villainous. Society would have us believe that this is an undesirable characteristic, something that should be subdued, controlled, destroyed. But not here . . . no, here we want to see you blossom into all that you can be, to see your innate wickedness flourish, to make you the very worst that you can be.’ He stepped out from behind the lectern and walked to the edge of the raised platform. As he loomed over them he seemed to grow taller and some of those at the front of the group edged backwards nervously. ‘For today all of you have the unique honour and privilege of becoming the newest students of the world’s first and only school of applied villainy.’ He spread his arms, gesturing to the walls around them. ‘Welcome to H.I.V.E., the Higher Institute of Villainous Education.

I Find That Resentment, Criticism, Guilt, and Fear Cause More Problems Than Anything Else These four things cause the major problems in our bodies and in our lives. These feelings come from blaming others and not taking responsibility for our own experiences. You see, if we are all responsible for everything in our lives, then there is no one to blame. Whatever is happening “out there” is only a mirror of our own inner thinking. I am not condoning other people’s poor behavior, but it is OUR beliefs that attract people who will treat us that way. If you find yourself saying, “Everyone always does such and such to me, criticizes me, is never there for me, uses me like a doormat, abuses me,” then this is YOUR PATTERN. There is some thought in you that attracts people who exhibit this behavior. When you no longer think that way, they will go elsewhere and do that to somebody

Grief turns out to be a place none of us know until we reach it. We anticipate (we know) that someone close to us could die, but we do not look beyond the few days or weeks that immediately follow such an imagined death. We misconstrue the nature of even those few days or weeks. We might expect if the death is sudden to feel shock. We do not expect this shock to be obliterative, dislocating to both body and mind. We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe that their husband is about to return and need his shoes. In the version of grief we imagine, the model will be “healing.” A certain forward movement will prevail. The worst days will be the earliest days. We imagine that the moment to most severely test us will be the funeral, after which this hypothetical healing will take place. When we anticipate the funeral we wonder about failing to “get through it,” rise to the occasion, exhibit the “strength” that invariably gets mentioned as the correct response to death. We anticipate needing to steel ourselves for the moment: will I be able to greet people, will I be able to leave the scene, will I be able even to get dressed that day? We have no way of knowing that this will not be the issue. We have no way of knowing that the funeral itself will be anodyne, a kind of narcotic regression in which we are wrapped in the care of others and the gravity and meaning of the occasion. Nor can we know ahead of the fact (and here lies the heart of the difference between grief as we imagine it and grief as it is) the unending absence that follows, the void, the very opposite of meaning, the relentless succession of moments during which we will confront the experience of meaninglessness itself.           A

One of the fantastic things about Bell’s theorem is that it turns the supposed spookiness of quantum entanglement into a straightforwardly experimental question—does nature exhibit intrinsically nonlocal correlations between faraway particles, or not? You’ll be happy to hear that experiments have been done, and the predictions of quantum mechanics have been spectacularly verified every time. There is a tradition in popular media of writing articles with breathless headlines like “Quantum Reality Is Even More Bizarre Than Previously Believed!” But when you look into the results they are actually reporting, it’s another experiment that confirms exactly what a competent quantum mechanic would have predicted all along using the theory that had been established by 1927, or at least by 1935. We understand quantum mechanics enormously better now than we did back then, but the theory itself hasn’t changed.

The truth is that there’s no such thing as a personal problem. If you’ve got a problem, chances are millions of other people have had it in the past, have it now, and are going to have it in the future. Likely people you know too. That doesn’t minimize the problem or mean that it shouldn’t hurt. It doesn’t mean you aren’t legitimately a victim in some circumstances. It just means that you’re not special. Often, it’s the realization - that you and your problems are actually not privileged in their severity or pain - that is the first and most important step toward solving them. But for some reason, it appears that more and more people, particularly young people, are forgetting this. Numerous professors and educators have noted a lack of emotional resilience and an excess of selfish demands in today’s young people. It’s not uncommon now for books to be removed from the class is curriculum for no other reason then they made someone feel bad. Speakers and professors are shouted down and banned from campuses for in fractions as simple as suggesting that maybe some Halloween costumes really aren’t that offensive. School counsellors note that more students than ever are exhibiting severe signs of emotional distress over what are otherwise run-of-the-mill daily college experiences, such as an argument with her roommate, or getting a low grade in the class. It’s strange that in an age when we are more connected than ever, entitlement seems to be at an all time high. Something about recent technology seems to allow our insecurities to run amok like never before. The more freedom were given to express ourselves, the more we want to be free of having to deal with anyone who may disagree with us or upset us. The more exposed we are to opposing viewpoints, the more we seem to get upset that those other viewpoints exist. The easier and more problem free our lives become, the more we seem to feel entitled for them to get even better.

As children, Other-blamers were likely exposed to developmental or attachment trauma, such as abusive, shaming, rejecting, or neglectful parenting. Parents who are substance abusers or psychologically troubled often underfocus on a child’s needs. Parents may have exhibited narcissistic or Other-blaming behaviors that the child models. Another possible cause is parents who were permissive or conflict avoiding and did not hold the child accountable. Parents who overfocus on achievement or behavioral compliance can also encourage a fear of failure that may bring on Other-blaming tendencies. These experiences can cause children to feel unloved, unprotected, and inadequate. They may struggle to experience empathy for others and may develop an unhealthy hypersensitivity and overreaction to shaming experiences. While Other-blaming as a shame-management strategy may be adaptive in childhood, it causes difficulties for adult relationships at all levels, from presidential to personal.

How do you know if you’re in an infatuation? Here are the neurological markers according to Dr. Helen Fisher, a preeminent biological anthropologist who has written on the topic: • The lover focuses on the beloved’s better traits and overlooks or minimizes flaws. • Infatuated people exhibit extreme energy, hyperactivity, sleeplessness, impulsivity, euphoria, and mood swings. • One or both of the partners develops a goal-oriented fixation on winning the beloved. • Relational passion is heightened, not weakened, by adversity; the more the relationship is attacked, the more the passion grows. • The lovers become emotionally dependent on the relationship. • Partners reorder their daily priorities to remain in contact as much as humanly possible, and they even experience separation anxiety when apart. • Empathy is so powerful that many report they would “die for their beloved.” • An infatuated person thinks about their lover to an obsessive degree. • Sexual desire is intense, and the relationship becomes marked by extreme possessiveness.

How do you build peaks? You create a positive moment with elements of elevation, insight, pride, and/ or connection. We’ll explore those final three elements later, but for now, let’s focus on elevation. To elevate a moment, do three things: First, boost sensory appeal. Second, raise the stakes. Third, break the script. (Breaking the script means to violate expectations about an experience—the next chapter is devoted to the concept.) Moments of elevation need not have all three elements but most have at least two. Boosting sensory appeal is about “turning up the volume” on reality. Things look better or taste better or sound better or feel better than they usually do. Weddings have flowers and food and music and dancing. (And they need not be superexpensive—see the footnote for more.IV) The Popsicle Hotline offers sweet treats delivered on silver trays by white-gloved waiters. The Trial of Human Nature is conducted in a real courtroom. It’s amazing how many times people actually wear different clothes to peak events: graduation robes and wedding dresses and home-team colors. At Hillsdale High, the lawyers wore suits and the witnesses came in costume. A peak means something special is happening; it should look different. To raise the stakes is to add an element of productive pressure: a competition, a game, a performance, a deadline, a public commitment. Consider the pregame jitters at a basketball game, or the sweaty-hands thrill of taking the stage at Signing Day, or the pressure of the oral defense at Hillsdale High’s Senior Exhibition. Remember how the teacher Susan Bedford said that, in designing the Trial, she and Greg Jouriles were deliberately trying to “up the ante” for their students. They made their students conduct the Trial in front of a jury that included the principal and varsity quarterback. That’s pressure. One simple diagnostic to gauge whether you’ve transcended the ordinary is if people feel the need to pull out their cameras. If they take pictures, it must be a special occasion. (Not counting the selfie addict, who thinks his face is a special occasion.) Our instinct to capture a moment says: I want to remember this. That’s a moment of elevation.

Having become—with the passage of time—the anthropologist of my own experience, I have no wish to disparage those obsessive souls who bring back crockery, artifacts, and utensils from distant lands and put them on display for us, the better to understand the lives of others and our own. Nevertheless, I would caution against paying too much attention to the objects and relics of “first love,” for these might distract the viewer from the depth of compassion and gratitude that now arose between us. So it is precisely to illustrate the solicitude in the caresses that my eighteen-year-old lover bestowed upon my thirty-year-old skin as we lay quietly in this room in each other’s arms, that I have chosen to exhibit this floral batiste handkerchief, which she had folded so carefully and put in her bag that day but never removed. Let this crystal inkwell and pen set belonging to my mother that Füsun toyed with that afternoon, noticing it on the table while she was smoking a cigarette, be a relic of the refinement and the fragile tenderness we felt for each other. Let this belt whose oversize buckles that I had seized and fastened with a masculine arrogance that I felt so guilty for afterwards bear witness to our melancholy as we covered our nakedness and cast our eyes about the filth of the world once again.

Emotions also directly modulate the immune system. Studies at the U.S. National Cancer Institute found that natural killer (NK) cells, an important class of immune cells we have already met, are more active in breast cancer patients who are able to express anger, to adopt a fighting stance and who have more social support. NK cells mount an attack on malignant cells and are able to destroy them. These women had significantly less spread of their breast cancer, compared with those who exhibited a less assertive attitude or who had fewer nurturing social connections. The researchers found that emotional factors and social involvement were more important to survival than the degree of disease itself. Many studies, such as the one reported in The British Medical Journal article, fail to appreciate that stress is not only a question of external stimulus but also of individual response. It occurs in the real lives of real persons whose inborn temperament, life history, emotional patterns, physical and mental resources, and social and economic supports vary greatly. As already pointed out, there is no universal stressor. In most cases of breast cancer, the stresses are hidden and chronic. They stem from childhood experiences, early emotional programming and unconscious psychological coping styles. They accumulate over a lifetime to make someone susceptible to disease.

April 12 Moral Dominion Death hath no more dominion over Him . . . in that He liveth, He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God. Romans 6:9–11 Co-Eternal Life. Eternal life was the life which Jesus Christ exhibited on the human plane, and it is the same life, not a copy of it, which is manifested in our mortal flesh when we are born of God. Eternal life is not a gift from God, eternal life is the gift of God. The energy and the power which were manifested in Jesus will be manifested in us by the sheer sovereign grace of God when once we have made the moral decision about sin. Ye shall receive the power of the Holy Ghost—not power as a gift from the Holy Ghost; the power is the Holy Ghost, not something which He imparts. The life that was in Jesus is made ours by means of his Cross when once we make the decision to be identified with Him. If it is difficult to get right with God, it is because we will not decide definitely about sin. Immediately we do decide, the full life of God comes in. Jesus came to give us endless supplies of life: “that ye might be filled with all the fulness of God.” Eternal Life has nothing to do with Time, it is the life which Jesus lived when He was down here. The only source of Life is the Lord Jesus Christ. The weakest saint can experience the power of the Deity of the Son of God if once he is willing to “let go.” Any strand of our own energy in ourselves will blur the life of Jesus. We have to keep letting go, and slowly and surely the great full life of God will invade us in every part, and men will take knowledge of us that we have been with Jesus.

A major source of conflict is that men sometimes infer sexual interest on the part of a woman when it does not exist. A series of experiments has documented this phenomenon (Abbey, 1982; Lindgren, George, & Shoda, 2007). In one study, 98 male and 102 female college students viewed a 10-minute videotape of a conversation in which a female student visits a male professor’s office to ask for more time to complete a term paper. The actors in the film were a female drama student and a professor in the theater department. Neither the student nor the professor acted flirtatious or overtly sexual, although both were instructed to behave in a friendly manner. People who witnessed the tape then rated the likely intentions of the woman using a seven-point scale. Women watching the interaction were more likely to say that she was trying to be friendly, with an average rating of 6.45, and not sexy (2.00) or seductive (1.89). Men, also perceiving friendliness (6.09), were significantly more likely than women to infer seductive (3.38) and sexual intentions (3.84). A speed-dating laboratory procedure had men rate women’s sexual interest in them a er a brief interaction and compared those ratings to women’s self-reported sexual interest in each of the men (Perilloux et al., 2012). Again, men exhibited a sexual misperception bias, perceiving women as significantly more interested in them than women actually were. Men high in self-perceived attractiveness and female-evaluated mate value are especially vulnerable to the sexual over-perception bias (Kohl & Robertson, 2014; Perilloux et al., 2012). And men who pursue a short-term mating strategy are also more prone to the sexual over-perception bias (Perilloux et al., 2012), likely because this bias facilitates more frequent attempts to initiate sexual overtures.

The human capacity to respond with great variety is testament to the core principles that have guided our exploration thus far: the entropic two-step and evolution by natural selection. The entropic two-step explains how orderly clumps can form in a world that is becoming ever more disordered, and how certain of these clumps, stars, can remain stable over billions of years as they produce a steady output of heat and light. Evolution explains how, in a favorable environment such as a planet bathed by a star’s steady warmth, collections of particles can coalesce in patterns that facilitate complex behaviors, from replication and repair, to energy extraction and metabolic processing, to locomotion and growth. Collections that acquire the further capacities to think and learn, to communicate and cooperate, to imagine and predict, are better equipped to survive and hence to produce similar collections with similar capacities. Evolution thus selects for these abilities and, generation upon generation, refines them. In time, some collections conclude that their cognitive powers are so remarkable that they transcend physical law. Some of the most thoughtful of these collections are then bewildered by the conflict between the freedom of will they experience and the unyielding control of physical law they recognize. But the fact is there is no conflict because there is no transcending of physical law. There can’t be. Instead, the collections of particles need to reassess their powers, focusing not on the laws that govern particles themselves but on the high-level, thoroughly complex, and extraordinarily rich behaviors each collection of particles—each individual—can exhibit and experience. And with that reorientation, the particle collections can tell an illuminating story of wondrous behaviors and experiences, suffused with wills that feel free and speak as though they have autonomous control, and yet are fully governed by the laws of physics.

But I believe that the Industrial Revolution, including developments leading to this revolution, barely capture what was unique about Western culture. While other cultures were unique in their own customs, languages, beliefs, and historical experiences, the West was uniquely exceptional in exhibiting in a continuous way the greatest degree of creativity, novelty, and expansionary dynamics. I trace the uniqueness of the West back to the aristocratic warlike culture of Indo-European speakers as early as the 4th millennium BC. Their aristocratic libertarian culture was already unique and quite innovative in initiating the most mobile way of life in prehistoric times, starting with the domestication and riding of horses and the invention of chariot warfare. So were the ancient Greeks in their discovery of logos and its link with the order of the world, dialectical reason, the invention of prose, tragedy, citizen politics, and face-to-face infantry battle. The Roman creation of a secular system of republican governance anchored on autonomous principles of judicial reasoning was in and of itself unique. The incessant wars and conquests of the Roman legions, together with their many military innovations and engineering skills, were one of the most vital illustrations of spatial expansionism in history. The fusion of Christianity and the Greco-Roman intellectual and administrative heritage, coupled with the cultivation of Catholicism (the first rational theology in history), was a unique phenomenon. The medieval invention of universities — in which a secular education could flourish and even articles of faith were open to criticism and rational analysis, in an effort to arrive at the truth — was exceptional. The list of epoch-making transformation in Europe is endless: the Renaissance, the Age of Discovery, the Scientific Revolution(s), the Military Revolution(s), the Cartographic Revolution, the Spanish Golden Age, the Printing Revolution, the Enlightenment, the Romantic Era, the German Philosophical Revolutions from Kant to Hegel to Nietzsche to Heidegger.

Fine art galleries are the excellent setups for exhibiting art, generally aesthetic art such as paints, sculptures, and digital photography. Basically, art galleries showcase a range of art designs featuring contemporary and traditional fine art, glass fine art, art prints, and animation fine art. Fine art galleries are dedicated to the advertising of arising artists. These galleries supply a system for them to present their jobs together with the works of across the country and internationally popular artists. The UNITED STATE has a wealth of famous art galleries. Lots of villages in the U.S. show off an art gallery. The High Museum of Fine art, Alleged Gallery, Henry Art Gallery, National Gallery of Art Gallery, Washington Gallery of Modern Art, Agora Gallery, Rosalux Gallery, National Portrait Gallery, The Alaska House Gallery, and Anchorage Gallery of History and Art are some of the renowned fine art galleries in the United States. Today, there are on the internet fine art galleries showing initial artwork. Several famous fine art galleries show regional pieces of art such as African fine art, American art, Indian fine art, and European art, in addition to individual fine art, modern-day and modern fine art, and digital photography. These galleries collect, show, and keep the masterpieces for the coming generations. Many famous art galleries try to entertain and educate their local, nationwide, and international audiences. Some renowned fine art galleries focus on specific areas such as pictures. A great variety of well-known fine art galleries are had and run by government. The majority of famous fine art galleries supply an opportunity for site visitors to buy outstanding art work. Additionally, they organize many art-related tasks such as songs shows and verse readings for kids and grownups. Art galleries organize seminars and workshops conducted by prominent artists. Committed to quality in both art and solution, most well-known fine art galleries provide you a rich, exceptional experience. If you wish to read additional information, please visit this site

One idea that has been repeatedly tested is that low mood can make people better at analyzing their environments. Classic experiments by psychologists Lyn Abramson and Lauren Alloy focused specifically on the accuracy of people’s perceptions of their control of events, using test situations that systematically varied in how much control the subject truly had. In different conditions, subjects’ responses (pressing or not pressing a button) controlled an environmental outcome (turning on a green light) to varying degrees. Interestingly, subjects who were dysphoric (in a negative mood and exhibiting other symptoms of depression) were superior at this task to subjects who were nondysphoric (in a normal mood). Subjects who were in a normal mood were more likely to overestimate or underestimate how much control they had over the light coming on.7 Dubbed depressive realism, Alloy and Abramson’s work has inspired other, often quite sophisticated, experimental demonstrations of ways that low mood can lead to better, clearer thinking.8 In 2007 studies by Australian psychologist Joseph Forgas found that a brief mood induction changed how well people were able to argue. Compared to subjects in a positive mood, subjects who were put in a negative mood (by watching a ten-minute film about death from cancer) produced more effective persuasive messages on a standardized topic such as raising student fees or aboriginal land rights. Follow-up analyses found that the key reason the sadder people were more persuasive was that their arguments were richer in concrete detail (see Figure 2.2).9 In other experiments, Forgas and his colleagues have demonstrated diverse benefits of a sad mood. It can improve memory performance, reduce errors in judgment, make people slightly better at detecting deception in others, and foster more effective interpersonal strategies, such as increasing the politeness of requests. What seems to tie together these disparate effects is that a sad mood, at least of the garden variety, makes people more deliberate, skeptical, and careful in how they process information from their environment.

Positive arguments for the natural possibility of absent qualia have not been as prevalent as arguments for inverted qualia, but they have been made. The most detailed presentation of these arguments is given by Block (1978). These arguments almost always have the same form. They consist in the exhibition of a realization of our functional organization in some unusual medium, combined with an appeal to intuition. It is pointed out, for example, that the organization of our brain might be simulated by the people of China or even mirrored in the economy of Bolivia. If we got every person in China to simulate a neuron (we would need to multiply the population by ten or one hundred, but no matter), and equipped them with radio links to simulate synaptic connections, then the functional organization would be there. But surely, says the argument, this baroque system would not be conscious! There is a certain intuitive force to this argument. Many people have a strong feeling that a system like this is simply the wrong sort of thing to have a conscious experience. Such a “group mind” would seem to be the stuff of a science-fiction tale, rather than the kind of thing that could really exist. But there is only an intuitive force. This certainly falls far short of a knockdown argument. Many have pointed out that while it may be intuitively implausible that such a system should give rise to experience, it is equally intuitively implausible that a brain should give rise to experience! Whoever would have thought that this hunk of gray matter would be the sort of thing that could produce vivid subjective experiences? And yet it does. Of course this does not show that a nation's population could produce a mind, but it is a strong counter to the intuitive argument that it would not. . . . Once we realize how tightly a specification of functional organization constrains the structure of a system, it becomes less implausible that even the population of China could support conscious experience if organized appropriately. If we take our image of the population, speed it up by a factor of a million or so, and shrink it into an area the size of a head, we are left with something that looks a lot like a brain, except that it has homunculi—tiny people—where a brain would have neurons. On the face of it, there is not much reason to suppose that neurons should do any better a job than homunculi in supporting experience.

true—helping a hurting person is a bit scary. We want to do the right thing, not the wrong thing—say what will help, not what will hurt. To add to our confusion, our friend is “not quite herself.” She’s different. We want our friend fixed and back to normal. All you have to do is care. Harold Ivan Smith described the process so well: Grief sharers always look for an opportunity to actively care. You can never “fix” an individual’s grief, but you can wash the sink full of dishes, listen to him or her talk, take his or her kids to the park. You can never “fix” an individual’s grief but you can visit the cemetery with him or her. Grief sharing is not about fixing—it’s about showing up. Coming alongside. Being interruptible. “Hanging out” with the bereaving. In the words of World War II veterans, “present and reporting for duty.” The grief path is not a brief path. It’s a marathon, not a sprint.[1] What can you expect from a friend who is hurting? Actually, not very much. And the more her experience moves beyond a loss and closer to a crisis or trauma, the more this is true. Sometimes you’ll see a friend experiencing a case of the “crazies.” Her response seems irrational. She’s not herself. Her behavior is different from or even abnormal compared to the person not going through a major loss. Just remember, she’s reacting to an out-of-the-ordinary event. What she experienced is abnormal, so her response is actually quite normal. If what the person has experienced is traumatic she may even seem to exhibit some of the symptoms of ADD (Attention Deficit Disorder). And because your friend is this way, she is not to be avoided. Others are needed at this time in her life. These are responses you can expect. Your friend is no longer functioning as she once did—and probably won’t for a while. You Are Needed You are needed when a person experiences a sudden intrusion or disruption in her life. If you (or another friend) aren’t available, the only person she has to talk with for guidance, support, and direction is herself. And who wants support from someone struggling with a case of the “crazies”? But a problem may arise when your friend doesn’t realize that she needs you, at least at that particular time. Your sensitivity is needed at this point. Remember, when your friend is hurting and facing a loss, you are dealing with a loss as well, because the relationship you had with your friend has changed. It’s not the same.

As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body. The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.

A different approach was taken in 1972 by Dr. Walter Mischel, also of Stanford, who analyzed yet another characteristic among children: the ability to delay gratification. He pioneered the use of the “marshmallow test,” that is, would children prefer one marshmallow now, or the prospect of two marsh-mallows twenty minutes later? Six hundred children, aged four to six, participated in this experiment. When Mischel revisited the participants in 1988, he found that those who could delay gratification were more competent than those who could not. In 1990, another study showed a direct correlation between those who could delay gratification and SAT scores. And a study done in 2011 indicated that this characteristic continued throughout a person’s life. The results of these and other studies were eye-opening. The children who exhibited delayed gratification scored higher on almost every measure of success in life: higher-paying jobs, lower rates of drug addiction, higher test scores, higher educational attainment, better social integration, etc. But what was most intriguing was that brain scans of these individuals revealed a definite pattern. They showed a distinct difference in the way the prefrontal cortex interacted with the ventral striatum, a region involved in addiction. (This is not surprising, since the ventral striatum contains the nucleus accumbens, known as the “pleasure center.” So there seems to be a struggle here between the pleasure-seeking part of the brain and the rational part to control temptation, as we saw in Chapter 2.) This difference was no fluke. The result has been tested by many independent groups over the years, with nearly identical results. Other studies have also verified the difference in the frontal-striatal circuitry of the brain, which appears to govern delayed gratification. It seems that the one characteristic most closely correlated with success in life, which has persisted over the decades, is the ability to delay gratification. Although this is a gross simplification, what these brain scans show is that the connection between the prefrontal and parietal lobes seems to be important for mathematical and abstract thought, while the connection between the prefrontal and limbic system (involving the conscious control of our emotions and pleasure center) seems to be essential for success in life. Dr. Richard Davidson, a neuroscientist at the University of Wisconsin–Madison, concludes, “Your grades in school, your scores on the SAT, mean less for life success than your capacity to co-operate, your ability to regulate your emotions, your capacity to delay your gratification, and your capacity to focus your attention. Those skills are far more important—all the data indicate—for life success than your IQ or your grades.

Yoel Goldenberg makes exhibitions, photographs, models and media craftsmanship. His works are an examination of ideas, for example, validness and objectivity by utilizing an exhaustive methodology and semi exploratory exactness and by referencing documentaries, 'actuality fiction' and prominent experimental reciprocals. Yoel Goldenberg as of now lives and works in Brooklyn. By challenging the division between the domain of memory and the domain of experience, Goldenberg formalizes the circumstantial and underlines the procedure of synthesis that is behind the apparently arbitrary works. The manners of thinking, which are probably private, profoundly subjective and unfiltered in their references to dream universes, are much of the time uncovered as collections. His practice gives a valuable arrangement of metaphorical instruments for moving with a pseudo-moderate approach in the realm of execution: these fastidiously arranged works reverberate and resound with pictures winnowed from the fantastical domain of creative energy. By trying different things with aleatoric procedures, Yoel Goldenberg makes work in which an interest with the clarity of substance and an uncompromising demeanor towards calculated and insignificant workmanship can be found. The work is detached and deliberate and a cool and unbiased symbolism is utilized. His works are highlighting unplanned, unintentional and sudden associations which make it conceivable to overhaul craftsmanship history and, far and away superior, to supplement it. Consolidating random viewpoints lead to astounding analogies. With a theoretical methodology, he ponders the firmly related subjects of file and memory. This regularly brings about an examination of both the human requirement for "definitive" stories and the inquiry whether tales "fictionalize" history. His gathered, changed and own exhibitions are being faced as stylishly versatile, specifically interrelated material for memory and projection. The conceivable appears to be genuine and reality exists, yet it has numerous countenances, as Hanna Arendt refers to from Franz Kafka. By exploring dialect on a meta-level, he tries to approach a wide size of subjects in a multi-layered route, likes to include the viewer in a way that is here and there physical and has faith in the thought of capacity taking after structure in a work. Goldenberg’s works are straightforwardly a reaction to the encompassing environment and uses regular encounters from the craftsman as a beginning stage. Regularly these are confined occasions that would go unnoticed in their unique connection. By utilizing a regularly developing file of discovered archives to make self-ruling works of art, he retains the convention of recognition workmanship into every day hone. This individual subsequent and recovery of a past custom is vital as a demonstration of reflection. Yoel’s works concentrate on the powerlessness of correspondence which is utilized to picture reality, the endeavor of dialog, the disharmony in the middle of structure and content and the dysfunctions of dialect. To put it plainly, the absence of clear references is key components in the work. With an unobtrusive moderate methodology, he tries to handle dialect. Changed into craftsmanship, dialect turns into an adornment. Right then and there, loads of ambiguities and indistinctnesses, which are intrinsic to the sensation, rise up to the top

The illusion that Nature … adopts the same complexity scale used by people … arises each time we face … configuration [space]…. The second law of Thermodynamics, for example, has been interpreted in many textbooks as though Nature exhibits an incurable tendency to disrupt order. Nature, of course, could not prefer one state of affairs to any other simply because we found an elegant description to the former, not more than the sequence HHHHHH is preferred to any other sequence in a coin-flipping experiment. The second law implies only that a … system tends to “escape” from any narrow region of phase space toward regions of larger volume. The illusion of an irreversible trend toward disorder originates with the fact that the volume occupied by states to which people can find concise descriptions … is extremely small compared to the entire space of possibilities. The escape from the [describable] to the [formless] is merely a perceptual distortion of the underlying transition from the narrow to the wider, as people fail to record the much more frequent transitions from the complex to the complex.

There have been several recent studies on oxytocin—the so-called love hormone—that show humans experience increased oxytocin levels whenever we gaze into the eyes of dogs. Canines also exhibit increased oxytocin levels.

In summary, our genes seem to explain a large portion of the investment decisions we make and the biases we exhibit. The environment in which we are raised explains a very small portion of these decisions. In that regard, nature drives our decisions more than nurture. However, the experiences we have throughout adulthood explain the highest portion of our decisions. Thus, in the end, nurture wins out.

Museums, whatever their content, are logical design arenas. Their renewed vitality reflects a spreading curatorial perception that a museum is a designed situation more than it is a warehouse open to the public. This in turn has made it possible for a great many people, including children, to perceive museum-going as something to do, rather than something that is done to you.

Their evidence supports life-cycle predictions that older investors hold less risky portfolios. They also show evidence that experience leads older investors to exhibit stronger preference for diversification, trade less frequently, exhibit greater propensity for year-end tax-loss selling, and exhibit fewer behavioral biases. Consistent with cognitive aging effects, they found that older investors exhibit worse stock selection ability and poor diversification skill. As investors both age and gain experience, their investment skill increases. Then, as cognitive aging begins, that skill starts to diminish, even while gaining more experience. The investment skill deteriorates sharply starting at the age of 70. The impact of the declining cognitive ability results in an estimated 3 percent lower risk-adjusted annual returns and that underperformance increases to over 5 percent among older investors with large portfolios. Thus, there are real economic consequences to cognitive aging.

Novelty is stimulating, for we are all apt to be bored; familiarity is restful for we are all apt to be lazy; and these two weaknesses infect all our activities, intellectual, moral, and aesthetic. But perhaps no counterfeit aesthetic experience is so obvious as that of the man who only likes what is old or what is the latest novelty or the latest archaism. No taste is more worthless than one confined to plays that are all the rage, or to the book of the year, or to the picture exhibition which is a succès de scandale, the chatter of all the studios and bitterly controverted in the Press. To be merely and eagerly in the fashion shows little taste in dress. Yet here again it is impossible to be quite certain about other people and difficult about oneself. It admittedly requires as much talent to appreciate the poetry or painting of an age whose history and civilization are unknown to us as to accept the innovations of original genius.

Already at one year of age the infants were exhibiting relationship responses that would characterize their personalities and behaviours in the future. The Strange Situation experiment has been duplicated hundreds of times, in many countries.

Living beings must take into account both human savagery and human congeniality. The stupendous irrationality and meanness that underlies much of human behavior contrasted with the love and compassion that people unselfishly exhibit makes ordinary life both appalling and fascinating. Using all available knowledge, we must grope our way through the bizarre twilight zone cast while living amongst the great apes, an unpredictable species that is capable of displaying both immense charity and engaging in the most outrageously inhuman actions imaginable. The blessed oddity of human behavior prompts an immense swath of tolerance and produces a wellspring of sympathy for our fellow humans. The radiant minds of history’s great thinkers infused with the quick of experience of today’s perceptive students of life will assist light a pathway though the byzantine jungle for the preeminent torch bearers of tomorrow to claw through. Our collective and interweaved journey through this wrinkle of time shall produce the backdrop of the story of the next generation, a unique tale paying tribute to these thunderous times.

Judging from my experience as a graduate of one university and the wife of a professor attached to another, it does seem to me that academic life in any country tends to make both men and women narrow, censorious and self-important. My husband I believe to be among the excep- tions, but one or two of his young donnish contemporaries have been responsible for some of the worst exhibitions of bad manners that I have ever encountered. Apparently most dons grow out of this contemptuous brusqueness as the years go by ; elderly professors, though often disapproving, are almost always punctilious. On the whole I have found American dons politer than English, and those from provincial universities more courteous than the Oxford and Cambridge variety.

The Greenbrier Bunker was one of America’s best-kept secrets for decades. Beneath the Greenbrier Resort in West Virginia, a bomb shelter was hidden from the general public. It was created for members of Congress in the event of an emergency, stocked with months’ worth of food and supplies. The bunker was kept a secret for over thirty years, and it was built alongside the Greenbrier Resort, in the town of White Sulphur Springs. Even the official historian of Greenbrier, Bob Conte, knew nothing about the bunker. Conte had all sorts of records and photos from the property, but nothing that revealed information about the bunker. It turns out that the bunker was built in case of an emergency during the Cold War. The space of the bunker has been compared to that of a Walmart store, with thick, concrete walls and an extensive air filtration system. Rows of metal bunkbeds line the walls, with enough beds for 1,100 people. The building of the bunker was called “Project Greek Island,” and hotel workers and locals were told the construction was for a new conference and exhibition center. It was even used for conferences by thousands of people who had no idea that it was actually designed to be a secret bunker. Down the hall from the sleeping quarters, there was a room designed to be the floor for the House of Representatives. A group of secret government employees disguised themselves as technicians, but they were really some of the only people in the world who knew about the bunker. It was their job to make sure there was a constant six-month supply of food, the most up-to-date pharmaceuticals, and everything that the members of Congress would need in the event of an emergency. The bunker was exposed to the public in 1992. Today, the Greenbrier property is home to not only the Greenbrier Resort, but also the Presidents’ Cottage Museum. As over twenty-five presidents have stayed there, the museum shows their experiences, the property’s history, and, now, part of the bunker. There is a new emergency shelter in place, but only a handful of people know its whereabouts.

Consciousness is an evolutionary step in human life that must never cease transforming individual persons and the species as a whole. Perchance by using cognitive thought processes to eliminate aguish, reduce fear, and control personal desires, I will learn to follow a path of balance, avoid extremism, and someday attain a state of mental quietude. I aspire to live simply, strive for humility and peacefulness, and not allow prior failures or other people’s perceptions to intimidate me from developing into my truest being. I need to exhibit curiosity, willingly experiment, create dangerously, and steadfastly seek authenticity and spiritual enlightenment. I cannot allow prior failures or disgraceful stumbles to deter me from metamorphosing into the final manifestation of my being. A hidden aspect of my nature patiently waits unveiling by the interactive duality of the conscious and unconscious mind as my physical body marches through time.

Empaths are born with these traits, and since most of their parents are unaware of why their child is so hypersensitive, they don’t receive any training on how to handle this type of psi ability. They also have very little understanding of or compassion for how overwhelming it must be to feel emotions at such an intense level. Those who don’t experience this kind of feeling have a difficult time understanding or sympathizing with what an empath experiences on a daily basis. When I was a young empath, I could enter a room of people and read the temperature of the room by the energy that everyone was giving off. I could tell if my father was soon to be erupting in anger and when my mother was in a state of high anxiety. The energy would wash over me and enter my auric field, where I would experience the emotions that both were emitting. Because I didn’t know how to release this energy or what to do with it, it would stay in my auric field. I would gather too much and end up with a stomachache. Holidays with large gatherings of family were the most challenging. Invariably, I would be so overwhelmed as I psychically picked up all this energy without releasing it from my physical and aura body that I would become physically ill every Christmas. I would exhibit flu-like symptoms and have an upset stomach to the point of vomiting. My mother would put me in bed, lamenting that she couldn’t understand how I could get so ill every Christmas. Over time, I developed the only coping skill that I subconsciously knew: creating a wall of energy around myself where I did not allow all of my energy to be accessed. I retreated behind the wall, keeping some of my emotional energy safely tucked away and allowing the wall to block some of the intense energy bouncing around me. There were times when the emotional intensity of everyone was so high that I wanted to leave the room. Since I was not always able to escape the situation, I learned how to put up a block around myself so that I wouldn’t have to feel overwhelmed by the energy pinging around me.

In the aforementioned Intellectual Birdhouse, which focuses on artistic practice as research, Michael Schwab examines the role of the artists' artist and, in doing so, extends Foster's reflections when discussing 'love value' over exchange value. Drawing on the work of Bourdieu among others, Schwab describes what values the new archival context suggests for institutions that are looking to recoup their losses: "the 'artists' artist' is too epistemologically demanding on the market, which fails to capitalize (often during the lifetime of the artist) on the symbolic value that is produced while he or she delivers epistemological gain to his or her peers, who appear to be the only ones who are able to perceive such value in advance of the market." Schwab is arguing that the role of the artist in the production of knowledge through artistic research extends and can be differentiated from symbolic value. It is not the market that distinguishes the value of an artist to the artist, it is their epistemic value. In other words, it is what we can learn from that artist, not just their artworks. This produces a dilemma for the established institution that struggles to identifY the cultural significance and value of the 'artists' artist' until late, sometimes too late, in the lifetime of the subject. It is not necessarily just a lack of vision on the part of museum staff, archivists and curators, but the values these institutions are increasingly forced to place on spectacular exhibitions in order to survive through corporate and media driven sponsored relations. Archivists themselves acknowledge this limitation of working within institutions that have little room to speculate on cultural value except through established forms, such as the emerging contemporary markets. Many seek out and must work in new emerging archives, such as Flat Time House. However, I would also argue that it is the artist's understanding of the potential value of' 'becomingness' through cultural capital that applies to the present moment too. As has been stated by Derrida, the 'vision' to see what needs to be archived is now the work of the artist/s: to anticipate the archive itself. (excerpt from Experiments and Archives in the Expanded Field written by Neal White)

What is a living reality without experience? If there is anything about which we feel to be true, it is that the world we endure is authentic. We can see, touch and hear it. Our conscious existence of presence is an exhibition within the mind, but in many other occurrences, some of us rarely accept that we create our own realities.

Writing an interactive brief 1. The contest of the interactive(s) within the story of the exhibition. 2. The key content messages. 3. Key learning outcomes—what should the visitor take away from the experience? 4. Details of the assets available—this could be a list of objects, set of reference images, data information or moving film footage. 5. Audience profile—who is the intended audience? 6. Initial specifications of the audiovisual hardware likely to be used. 7. Budget.

Devising a path The single path: A single path ensures that all visitors have similar experiences and allows the exhibitor to plan their approach to them in detail, so that they encounter a succession of exhibits in a preconceived fashion. This may be important where the objective is to build a platform of knowledge in the visitor's mind. [...] Later exhibits will be better understood once a basic understanding has been established. This process of introduction and preparation is called "scaffolding". Single path displays often involve visitor management problems and "dwell time" needs to be strictly managed.

This "take home" aspect of modern exhibitions has parallels with the traditional "giveaways" handed out to visitors and the themed trinkets from the museum shop. The important difference is that data capture at exhibitions allows institutions to draw the Internet traffic of their target audiences into their digital space, delivering the kind of marketing benefits that mere branded trinkets can no longer provide.Interestingly, the live, physical experience of holding an event has not been replaced by virtual exhibitions, as was predicted when the Internet was born. The digital experience often leads to a physical visit that seems to encourage rather than discourage visitors.

Exhibition designers often specialize in one or two areas: museum displays for publicly funded institutions or commercials displays for corporate clients. [...]Typically, exhibition design encompasses areas such as "customer experiences", "brand environments", trade fair stands, launch events, consumer pavilions (including World Expos), museums, art galleries, and science and "discovery" centres.

Commercial exhibitors will often have strategic goals that explain the competitive strengths and unique advantages of their current offer. Related but slightly different are visitor outcomes. These describe the ideas of impressions the client wants the audience to take away from their visitor experience. [...] It can be really helpful to state intended "visitor outcomes" as well as "visitor messages", as there is a critical difference between delivering messages (saying that "science is fun") and designing an experience that creates an understanding in the mind of the visitor (having visitors say "science is fun" after their visit).

Turning Rejection Around What if your friendly, hopeful conversation starter is not met with signals of approval or interest? If the person you approach is fidgety, avoids eye contact, appears uneasy, and exhibits none of the signals of welcome, chances are he or she is not interested in interaction—at least not at that moment. The first thing to do is slow down. Be patient, and give the person time to relax with you. If you present yourself as relaxed and open to whatever develops (whether a good conversation, a valuable working relationship, even friendship or romance), your companion may in time relax too. Use your verbal skills to create an interesting conversation and a sense of ease to break the tension. Don’t pressure yourself to be able to define a relationship from the first meeting. Keep your expectations general, and remember the playfulness factor. Enjoy someone’s company with no strings attached. Don’t fabricate obligations where none exist. It may take several conversations for a relationship to develop. If you had hoped for romance but the feelings appear not to be reciprocated, switch your interest to friendship, which has its own rich rewards. What if you are outright rejected? Rejection at any point—at first meeting, during a date, or well into a relationship—can be painful and difficult for most of us. But there are ways to prevent it from being an all-out failure. One thing I like to tell my clients is that the Chinese word for failure can be interpreted to mean “opportunity.” And opportunities, after all, are there for the taking. It all depends on how you perceive things. There is a technique you can borrow from salespeople to counter your feelings of rejection. High-earning salespeople know that you can’t succeed without being turned down at least occasionally. Some even look forward to rejection, because they know that being turned down this time brings them that much closer to succeeding next time around. They may even learn something in the process. So keep this in mind as you experiment with your new, social self: Hearing a no now may actually bring you closer to the bigger and better yes that is soon to happen! Apply this idea as you practice interacting: Being turned down at any point in the process helps you to learn a little more—about how to approach a stranger, have a conversation, make plans, go on a date, or move toward intimacy. If you learn something positive from the experience, you can bring that with you into your next social situation. Just as in sales, the payoff in either romance or friendship is worth far more than the possible downfall or minor setback of being turned down. A note on self-esteem: Rejection can hurt, but it certainly does not have to be devastating. It’s okay to feel disappointed when we do not get the reaction we want. But all too often, people overemphasize the importance or meaning of rejection—especially where fairly superficial interactions such as a first meeting or casual date are concerned. Here are some tips to keep rejection in perspective: -Don’t overthink it. Overanalysis will only increase your anxiety. -Keep the feelings of disappointment specific to the rejection situation at hand. Don’t say, “No one ever wants to talk to me.” Say, “Too bad the chemistry wasn’t right for both of us.” -Learn from the experience. Ask yourself what you might have done differently, if anything, but then move on. Don’t beat yourself up about it. If those thoughts start, use your thought-stopping techniques (p. 138) to control them. -Use your “Adult” to look objectively at what happened. Remember, rejecting your offer of conversation or an evening out does not mean rejecting your whole “being.” You must continue to believe that you have something to offer, and that there are open, available people who would like to get to know you.

although those who exhibit structural division of the personality commonly exhibit altered states of consciousness, only relatively few individuals who experience altered states of consciousness also exhibit structural divisions of the personality. To clarify the distinction, Steele and colleagues preferred to reserve the terms dissociation and dissociative for instances of structural division of the personality, with altered states of consciousness instead referred to simply as such (see also Nijenhuis & van der Hart, 2011). Steel and colleagues called for further investigation of the psychological and neurobiological underpinnings of both pathological alterations in consciousness and structural division of the personality. Trauma-Related