Identities And Exchanges Quotes

Hey, Mikey? You get her hurt and I'll end you.' 'You let anything happen to Eve and I'll do the same,' Michael said. He'd just finished kissing Eve, too. 'While you're at it, don't get yourself killed, either, bro.' 'Ditto. And don't kiss me.' Claire cocked her head at him, exasperated. 'Seriously, Shane? Ditto? That's the best you can do?' Shane and Michael exchanged identical looks and shrugs. Guys. 'Let me show you idiots how it's done,' Eve said, and hugged Claire fiercely. She kissed her on the cheek. 'I love you, CB. Please take care of yourself, okay?' 'I love you, too,' Claire said, and suddenly her throat felt tight and her eyes burned with tears. 'I really do.' Shane and Michael watched them with identical expressions of blank bemusement, and finally Shane said, 'So basically, it's what I said. Ditto.

And we are not pursuing military information on this trip. At least not about the Russian mafia exchanging Russian-Ukrainian tanks and electronics for their benefit in Syria.

Seriously, Shane? Ditto? That's the best you can do?" Shane and Michael exchanged identical looks and shrugs. Guys. "Let me show you idiots how it's done," Eve said, and hugged Claire fiercely. She kissed her on the cheek. "I love you, CB. Please take care of yourself, okay?" "I love you, too," Claire said, and suddenly her throat felt tight and her eyes burned with tears. "I really do." Shane and Michael watched them with identical expressions of blank bemusement, and finally Shane said, "So basically, it's what I said. Ditto.

Men and women walked casually about as they did on the main floor, every now and then stopping one another, exchanging pleasantries or scraps of relevantly irrelevant information. Gossip.

I want to retain my own identity. Therefore the thing I’m most anxious to avoid is any kind of work that can be considered ‘interesting’ in its own right. I want something that can’t possibly touch me. I want some big, swollen corporation that’s been bumbling along making money in its sleep for a hundred years, where they have to hire eight guys for every one job because none of them can be expected to care about whatever boring thing it is that they are supposed to be doing. I want to go into that kind of place and say, Look. You can have my body and my nice college-boy smile for so many hours a day, in exchange for so many dollars, and beyond that we’ll leave each other strictly alone.

While all doctors treat diseases, neurosurgeons work in the crucible of identity: every operation on the brain is, by necessity, a manipulation of the substance of our selves, and every conversation with a patient undergoing brain surgery cannot help but confront this fact. In addition, to the patient and family, the brain surgery is usually the most dramatic event they have ever faced and, as such, has the impact of any major life event. At those critical junctures, the question is not simply whether to live or die but what kind of life is worth living. Would you trade your ability - or your mother's - to talk for a few extra months of mute life? The expansion of your visual blind spot in exchange for eliminating the small possibility of a fatal brain hemorrhage? Your right hand's function to stop seizures? How much neurologic suffering would you let your child endure before saying that death is preferable? Because the brain mediates our experience of the world, any neurosurgical problem forces a patient and family, ideally with a doctor as a guide, to answer this question: What makes life meaningful enough to go on living?

I think… that love encompasses the experience of the possible transition from the pure randomness of chance to a state that has universal value. Starting out from something that is simply an encounter, a trifle, you learn that you can experience the world on the basis of difference and not only in terms of identity. And you can even be tested and suffer in the process. In today’s world, it is generally thought that individuals only pursue their own self-interest. Love is an antidote to that. Provided it isn’t conceived only as an exchange of mutual favours, or isn’t calculated way in advance as a profitable investment, love really is a unique trust placed in chance. It takes us into key areas of the experience of what is difference and, essentially, leads to the idea that you can experience the world from the perspective of difference. In this respect it has universal implications: it is an individual experience of potential universality, and is thus central to philosophy, as Plato was the first to intuit.

Getting ink felt right, like it would help her put her life in order, to move forwards. It was her body, despite the things that'd been done to it, and she wanted to claim it, to own it, to prove that to herself. She knew it wasn't magic, but the idea of writing her own identity felt like the closest she could get to reclaiming her life. Sometimes there's power in the act; sometimes there's strength in words. She wanted to find an image that represented those things she was feeling, to etch it on her skin as tangible proof of her decision to change.

Repentance, rebirth, and conversion were exchanged for cheap grace, and the integrity of what it means to be a disciple of Jesus faded. People join the church in droves, but Christian disciples were hard to come by. Christianity had an identity crisis. It's the same old story of the forbidden fruit--it's the beautiful things that get us. It's the things that seem good, but are not quite of God, that steer us off the course of holiness into destructiveness.

Allowing ourselves to become pure point of view, we hang in midair over the city. What we see now is a gigantic metropolis waking up. Commuter trains of many colors move in all directions, transporting people from place to place. Each of those under transport is a human being with a different face and mind, and at the same time each is a nameless part of the collective identity. Each is simultaneously a self-contained whole and a mere part. Handling this dualism of theirs skillfully and advantageously, they perform their morning rituals with deftness and precision: brushing teeth, shaving, tying neckties, applying lipstick. They check the morning news on TV, exchange words with their families, eat, defecate.

Yes, they have. It was back when they still didn't know each other by name. In the great hall of a mountain lodge, with people drinking and chattering around them, they exchanged a few commonplaces, but the tone of their voices made it clear that they wanted each other, and they withdrew into an empty corridor where, wordlessly, they kissed. She opened her mouth and pressed her tongue into Jean Marc's mouth, eager to lick whatever she would find inside. This zeal of their tongues was not a sensual necessity but an urgency to let each other know that they were prepared to make love, right away, instantly, fully and wildly and without losing a moment.

Disclosing my real thoughts and feelings is risky. Disclosing what I really think and feel frees up energy and expands possibilities. Most people can’t handle the truth, so it’s better not to say anything. Though I have trouble handling the truth sometimes, I’ll keep telling it and inviting it from others. It’s important that I convince others that my point of view is correct. Exploring multiple points of view will lead to better decisions. I will gain approval and promotions by exchanging my personal identity for my organization’s identity. My personal identity will be expanded as my colleagues and I exchange diverse points of view. Reality can’t be changed. There’s no point in fighting it. Perhaps we can change reality with thoughtful conversations. As an expert, my job is to dispense advice. My job is to involve people in the problems and strategies affecting them. I’ll keep my mouth shut; this is a job for the experts. My point of view is as valid as anyone else’s. I need to ignore what I’m feeling in my gut; just put my head down and do my job. I know what I know, and what I know, I need to act on. Let’s

The same forces that have a disregard for black life, for the lives of the indigenous, for the marginalized, for the lives of women, are the same forces who disregard the life of the Earth itself; individuals who see themselves set apart from other people, who imagine themselves disconnected from the natural world over which they short-sightedly assume mastery, who see the destruction and degradation of life as a fair exchange for the tightly policed boundaries of ethno-nationalist identities, the pursuit of wealth or the achievement of billionaire status.

I need a job; okay. Is that any reason why the job I get has to louse me up? Look. All I want is to get enough dough coming in to keep us solvent for the next year or so, till I can figure things out; meanwhile I want to retain my own identity. Therefore the thing I’m most anxious to avoid is any kind of work that can be considered ‘interesting’ in its own right. I want something that can’t possibly touch me. I want some big, swollen old corporation that’s been bumbling along making money in its sleep for a hundred years, where they have to hire eight guys for every one job because none of them can be expected to care about whatever boring thing it is they’re supposed to be doing. I want to go into that kind of place and say, Look. You can have my body and my nice college-boy smile for so many hours a day, in exchange for so many dollars, and beyond that we’ll leave each other strictly alone.

The realms of dating, marriage, and sex are all marketplaces, and we are the products. Some may bristle at the idea of people as products on a marketplace, but this is an incredibly prevalent dynamic. Consider the labor marketplace, where people are also the product. Just as in the labor marketplace, one party makes an offer to another, and based on the terms of this offer, the other person can choose to accept it or walk. What makes the dating market so interesting is that the products we are marketing, selling, buying, and exchanging are essentially our identities and lives. As with all marketplaces, every item in stock has a value, and that value is determined by its desirability. However, the desirability of a product isn’t a fixed thing—the desirability of umbrellas increases in areas where it is currently raining while the desirability of a specific drug may increase to a specific individual if it can cure an illness their child has, even if its wider desirability on the market has not changed. In the world of dating, the two types of desirability we care about most are: - Aggregate Desirability: What the average demand within an open marketplace would be for a relationship with a particular person. - Individual Desirability: What the desirability of a relationship with an individual is from the perspective of a specific other individual. Imagine you are at a fish market and deciding whether or not to buy a specific fish: - Aggregate desirability = The fish’s market price that day - Individual desirability = What you are willing to pay for the fish Aggregate desirability is something our society enthusiastically emphasizes, with concepts like “leagues.” Whether these are revealed through crude statements like, “that guy's an 8,” or more politically correct comments such as, “I believe she may be out of your league,” there is a tacit acknowledgment by society that every individual has an aggregate value on the public dating market, and that value can be judged at a glance. When what we have to trade on the dating market is often ourselves, that means that on average, we are going to end up in relationships with people with an aggregate value roughly equal to our own (i.e., individuals “within our league”). Statistically speaking, leagues are a real phenomenon that affects dating patterns. Using data from dating websites, the University of Michigan found that when you sort online daters by desirability, they seem to know “their place.” People on online dating sites almost never send a message to someone less desirable than them, and on average they reach out to prospects only 25% more desirable than themselves. The great thing about these markets is how often the average desirability of a person to others is wildly different than their desirability to you. This gives you the opportunity to play arbitrage with traits that other people don’t like, but you either like or don’t mind. For example, while society may prefer women who are not overweight, a specific individual within the marketplace may prefer obese women, or even more interestingly may have no preference. If a guy doesn’t care whether his partner is slim or obese, then he should specifically target obese women, as obesity lowers desirability on the open marketplace, but not from his perspective, giving him access to women who are of higher value to him than those he could secure within an open market.

[…] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical — I would even say “Mediterranean” — current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-à-vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity. […] In Algiers one speaks simply of the existence of two varieties of Islam — one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself.

He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him, who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments. 18. We thus see that to be a real devotee is to realize oneself. Self-realization is not something apart. One rupee can purchase for us poison or nectar, but knowledge or devotion cannot buy us salvation or bondage. These are not media of exchange. They are themselves the thing we want. In other words, if the means and the end are not identical, they are almost so. The extreme of means is salvation. Salvation of the Gita is perfect peace.

The key to contagious grace—the grace that allows the margins to move to the center, the grace that commands you to never fear the future, the grace that reveals that what humbles you cannot hurt you if Jesus is your Lord—that grace is ours when we do what Mary says to do in this scene. She says to the servants (and the Holy Spirit says to us): “Do whatever he tells you” (John 2:5). Simple, right? No. We cannot will ourselves into the deep obedience that God requires. We can’t obey until we ourselves have received this grace and picked up our cross. We can’t obey until we have laid down our life, with all our false and worldly identities and idols. We can’t obey until we face the facts: the gospel comes in exchange for the life we once loved. But when we die to ourselves, we find the liberty to obey. As Susan Hunt explains, “When God’s grace changes our status from rebel to redeemed, we are empowered by his Spirit to obey him. We are transformed by the renewing of our minds (Rom. 12:2) into his likeness (2 Cor. 3:18). Joyful obedience is the evidence of our love for Jesus (John 14:15).”2

Why is it that we often look for the quick answer, the get-spiritual-quick scheme that will magically turn us into the person we think we are supposed to be?

The journey in discovering your true identity in the kingdom of God is an eternal journey. There is no end to the depths of who God made you to be.

A movie’s a place where you pay your money to exchange faces for a while" [page 88].

However multilingual we may be as readers, we find ourselves faced with a fundamental, inescapable responsibility. We must understand that any book & especially a great one is a complex & highly personal exchange between its writer & its readers. None of us reads precisely the same book, even if the words are identical. Readers too, are part of the ongoing process of translation that begins in the author's mind.

People are mostly afraid all the time. In fact, the number one exhortation in Scripture is, “Do not be afraid.” We can only become fearless as we follow God in our true identity and experience in real life the truth of God’s promises to us.

What makes it possible to imagine ourselves as other beings? What does our capacity to exchange ourselves with others tell us about ourselves? If the beliefs we have about the world and ourselves are nothing more than ideas, then who and what are we? These are the very questions that hint at the absolute truth of emptiness, the ultimate reality that allows us to liberate ourselves from fixed and fabricated identities. Many opportunities to discuss this lie ahead, but for now just hold these questions in a creative and playful way.

Stiegler cites the advent of widespread internet use in the mid 1990s as a decisive turning point [...] in the impact of these industrial audiovisual products. Over the last two decades, he believes, they have been responsible for a 'mass synchronization' of consciousness and memory. The standardization of experience on such a large scale, he argues, entails a loss of subjective identity and singularity; it also leads to the disastrous disappearance of individual participation and creativity in the making of the symbols we all exchange and share.

If some glorious angel descended into my living room and offered to exchange my children for other, better children-brighter, kinder, funnier, more loving, more disciplined, more accomplished-I would clutch the ones I have and, like most parents, pray away the atrocious specter.

Don’t only read the Bible in some formulaic pattern. Instead, ask God, “What does this say to me? How is this related to my identity? What do you want me to know?” You might truth tell and confess that a certain Scripture passage frightens you. Ask the Lord, “Why am I afraid? What am I afraid of?” After

Online, we still can’t reliably establish one another’s identities or trust one another to transact and exchange money without validation from a third party like a bank or a government. These same intermediaries collect our data and invade our privacy for commercial gain and national security. Even with

When a worldview exchanges the Creator for something in creation, it will also exchange a high view of humans made in God’s image for a lower view of humans made in the image of something in creation. Humans are not self-existent, self-sufficient, or self-defining. They did not create themselves. They are finite, dependent, contingent beings. As a result, they will always look outside themselves for their ultimate identity and meaning. They will define human nature by its relationship to the divine—however they define divinity. Those who do not get their identity from a transcendent Creator will get it from something in creation.

there’re all different kinds of ways of looking at a thing like this, Sam. Look at it this way. I need a job; okay. Is that any reason why the job I get has to louse me up? Look. All I want is to get enough dough coming in to keep us solvent for the next year or so, till I can figure things out; meanwhile I want to retain my own identity. Therefore the thing I’m most anxious to avoid is any kind of work that can be considered ‘interesting’ in its own right. I want something that can’t possibly touch me. I want some big, swollen old corporation that’s been bumbling along making money in its sleep for a hundred years, where they have to hire eight guys for every one job because none of them can be expected to care about whatever boring thing it is they’re supposed to be doing. I want to go into that kind of place and say, Look. You can have my body and my nice college-boy smile for so many hours a day, in exchange for so many dollars, and beyond that we’ll leave each other strictly alone. Get the picture?

The True Believer ignores anything that doesn't fit his belief system. Instead, he inevitably comes to hold those beliefs at a very profound level. They can become absolutely part of his identity. It is this that brings together the religious, the psychic, the cynic (as opposed to the open skeptic) and the narrow-minded of all kinds. It is something I encountered a lot among my fellow Christians. At one level it can be seen in the circular discussion which goes as follows: Why do you believe in the bible? Because it is Gods word. And why do you believe in God? Because of what it says in the bible. At a less obvious level, it can be seen in the following common exchange: Why do you believe Christianity is true? Because I have the experience of a personal relationship with God. So how do you know you're not fooling yourself? Because i know it is real. Even as an enthusiastic believer myself I could see this kind of tautology at work, and over time I realized that it is common to all forms of True Belief., regardless of the particular belief in question. The fact is, it's enormously difficult - and you need to be fantastically brave - to overcome the circularity of your own ideologies. But just because our identity might be tied up with what we believe, it doesn't make that belief any more correct. One wishes that True Believers of any sort would learn a little modesty in their convictions.

Have you bought into the lie that “You are what you tweet”? Spend forty days discovering who God says you are. Your identity is not found in how witty or pithy your 280 characters can be. You are a child of God, made in His likeness. Shut down Twitter and open up your Bible. Spend your time digging into the Word and discover who you are there, based on God’s opinion.

I am told no one wants to hear about it. I even hear it from other people of color in Hollywood. Some have climbed the mountain and have been able to assimilate so thoroughly, they think they are in a parallel universe. “You’re sabotaging your own success by limiting yourself to being a black woman,” they say. They tell us that if we just stripped away these layers of identity, we would be perceived not for our color or gender, but for our inner core. Our “humanness.” My humanness doesn’t insulate me from racism or sexism. In fact, I think I can deal effectively with the world precisely because I am a black woman who is so comfortable in my black-womanness. I know what I can accomplish. And anything I have accomplished, I did so not in spite of being a black woman, but because I am a black woman. This is not the message that assimilated people of color in Hollywood want to hear. In exchange for a temporary pass that they think is permanent, these ones who’ve “made it” then turn and yell back to the others, “No, keep going! Assimilation is the key! Deny your victimhood! Let go of your identity.” Better bring your mittens, that’s what I know.

But in those solitary Masses they began to be aware that once again they were mistresses of their fate, after having renounced not only their family name but their own identity in exchange for a security that was no more than another of a bride's many illusions. They alone knew how tiresome was the man they loved to distraction, who perhaps loved them but whom they had to continue nurturing until his last breath as if he were a child, suckling him, changing his soiled diapers, distracting him with a mother's tricks to ease his terror at going out each morning to face reality. And nevertheless, when they watched him leave the house, this man they themselves had urged to conquer the world, then they were the ones left with the terror that he would never return. That was their life. (4.113)

identical!” “Except Eliza is a sick-making goodie-goodie and I’m not,” Fanny snarled. “She would never agree to help a talking, part-metal bull carry out his evil plans in exchange for cash – unlike me!” “Of course,” McMoo realized. “When Seymour Bushes went to the outside toilet he shouted Eliza’s name because he thought you were her. You were hiding inside!” She nodded proudly. “I went there as soon as I’d sneaked in and

Humans are organisms, subject to physical laws, including, alas, the one that says entropy always increases. Diseases are molecules misbehaving; the basic requirement of life is metabolism, and death its cessation. While all doctors treat diseases, neurosurgeons work in the crucible of identity: every operation on the brain is, by necessity, a manipulation of the substance of our selves, and every conversation with a patient undergoing brain surgery cannot help but confront this fact. In addition, to the patient and family, the brain surgery is usually the most dramatic event they have ever faced and, as such, has the impact of any major life event. At those critical junctures, the question is not simply whether to live or die but what kind of life is worth living. Would you trade your ability—or your mother’s—to talk for a few extra months of mute life? The expansion of your visual blind spot in exchange for eliminating the small possibility of a fatal brain hemorrhage? Your right hand’s function to stop seizures? How much neurologic suffering would you let your child endure before saying that death is preferable? “Because the brain mediates our experience of the world, any neurosurgical problem forces a patient and family, ideally with a doctor as a guide, to answer this question: What makes life meaningful enough to go on living?

As a child I had been taken to see Dr Bradshaw on countless occasions; it was in his surgery that Billy had first discovered Lego. As I was growing up, I also saw Dr Robinson, the marathon runner. Now that I was living back at home, he was again my GP. When Mother bravely told him I was undergoing treatment for MPD/DID as a result of childhood sexual abuse, he buried his head in hands and wept. Child abuse will always re-emerge, no matter how many years go by. We read of cases of people who have come forward after thirty or forty years to say they were abused as children in care homes by wardens, schoolteachers, neighbours, fathers, priests. The Catholic Church in the United States in the last decade has paid out hundreds of millions of dollars in compensation for 'acts of sodomy and depravity towards children', to quote one information-exchange web-site. Why do these ageing people make the abuse public so late in their lives? To seek attention? No, it's because deep down there is a wound they need to bring out into the clean air before it can heal. Many clinicians miss signs of abuse in children because they, as decent people, do not want to find evidence of what Dr Ross suggests is 'a sick society that has grown sicker, and the abuse of children more bizarre'. (Note: this was written in the UK many years before the revelations of Jimmy Savile's widespread abuse, which included some ritual abuse)

The girls noticed that Volodia, who was generally so talkative and gay, seldom spoke now and never smiled and on the whole did not seem glad to be at home. He only addressed his sisters once during dinner and then his remark was strange. He pointed to the samovar and said: “In California they drink gin instead of tea.” He, too, seemed to be busy with thoughts of his own, and, to judge from the glances that the two boys occasionally exchanged, their thoughts were identical.

If the body is no longer a site of otherness but of identification, then we have urgently to become reconciled with it, repair it, perfect it, turn it into an ideal object. Everyone treats their bodies the way men treat women in projective identification: they invest them as a fetish, making an autistic cult of them, subjecting them to a quasi-incestuous manipulation. And it is the body's resemblance to its model which becomes a source of eroticism and 'white' seduction -- in the sense that it effects a kind of white magic of identity, as opposed to the black magic of otherness. This is how it is with body-building: you get into your body as you would into a suit of nerve and muscle. The body is not muscular, but muscled. It is the same with the brain and with social relations or exchanges: body-building, brainstorming, word-processing. Madonna is the ideal specimen of this, our muscled Immaculate Conception, our muscular angel who delivers us from the weaknesses of the body (pity the poor shade of Marilyn!). The sheath of muscles is the equivalent of character armour. In the past, women merely wrapped themselves in their image and their finery -- Freud speaks of those people who live with a kind of inner mirror, in a fleshly, happy self-reference. That narcissistic ideal is past and gone; body-building has wiped it out and replaced it with a gymnastic Ego-Ideal -- cold, hard, stressed, artificial self-reference. The construction of a double, of a physical and mental identity shell. Thus, in `body simulation', where you can animate your body remotely at any moment, the phantasy of being present in more than one body becomes an operational reality. An extension of the human being. And not a metaphorical or poetic extension, as in Pessoa's heteronyms, but quite simply a technical one.

A defining feature of the present world is built-in disaster, now announcing itself on a daily basis. But the crisis facing the biosphere is arguably less noticeable and compelling, in the First World at least, than everyday alienation, despair, and entrapment in a routinized, meaningless control grid. Influence over even the smallest event or circumstance drains steadily away, as global systems of production and exchange destroy local particularity, distinctiveness, and custom. Gone is an earlier pre-eminence of place, increasingly replaced by "airport culture"—rootless, urban, homogenized, identical.

I peeled his fingers from my lips. “That was unnecessary.” I said. “I was only surprised at your statement, after you have consistently disclaimed any interest in the matter. In fact, I too have discovered the identity of the person in question.” “Oh, you have, have you?” “Yes, I have.” We studied one another warily. “Would you care to enlighten me?” Emerson inquired. “No. I think I know; but if I am wrong you will never let me hear the end of it. Perhaps you will enlighten me.” “No.” “Ha! You are not sure either.” “I said as much.” Again we exchanged measuring glances. “You have no proof,” I said. “That is the difficulty. And you—” “Not

I returned to our surveillance. The houses around us reminded me of Ryan Kessler’s place. About every fifth one was, if not identical, then designed from the same mold. We were staring through bushes at a split-level colonial, on the other side of a dog-park-cum-playground. It was the house of Peter Yu, the part-time professor of computer science at Northern Virginia College and a software designer for Global Software Innovations. The company was headquartered along the Dulles “technology corridor,” which was really just a dozen office buildings on the tollway, housing corporations whose claim to tech fame was mostly that they were listed on the NASDAQ stock exchange. I

To be sure, we can buy art, but we sense that if it is mere commodity, we pay too much; and if it is true art, we pay infinitely too little. Similarly, we can buy sex but not love; we can buy calories but not real nourishment. Today we suffer a poverty of immesurable things, priceless things; a poverty of the things that money cannot buy and a surfeit of the things it can (though this surfeit is so unequally distributed that many suffer a poverty of those things, too). Just as money homogenizes the things it touches, so also does it homogenize and depersonalize its users: "It facilitates the kind of commercial exchange that is disembedded from all other relations." In other words, people become mere parties to a transaction. In contrast to the diverse motivations that characterize the giving and receiving of gifts, in a pure financial transaction we are all identical: we all want to get the best deal. The homegeneity among human beings that is an effect of money is assumed by economics to be a cause. The whole story of money's evolution from barter assumes that it is fundamental human nature to want to maximize self-interest. In this, human beings are assumed to be identical. When there is no standard of value, different humans want different things. When money is exchangeable for any thing, then all people want the same thing: money.

The whole point of being a token is that you exchange your rage at inequality for the respect and admiration of your peers. You trade in your right to be angry, to be dissatisfied, for the right to be hugged and affirmed by those around you. You stop pointing out the ways in which people are hurting you or making your identity feel impossible, and unless it is self-serving, you stop pointing out the fact that you are the only one like you. You take the fact that there is only one of you (or, in my case, that there are very few like you), and instead of treating that fact as what it is—damning evidence of exclusion and discrimination—you treat it as evidence that you are special.

Wherever exchange is impossible, what we encounter is terror. Any radical otherness at all is thus the epicentre of a terror: the terror that such otherness holds, by virtue of its very existence, for the normal world. And the terror that this world exercises upon that otherness in order to annihilate it. Over recent centuries all forms of violent otherness have been incorporated, willingly or under threat of force, into a discourse of difference which simultaneously implies inclusion and exclusion, recognition and discrimination. Childhood, lunacy, death, primitive societies - all have been categorized, integrated and absorbed as parts of a universal harmony. Madness, once its exclusionary status had been revoked, was caught up in the far subtler toils of psychology. The dead, as soon as they were recognized in their identity as such, were banished to outlying cemeteries - kept at such a distance that the face of death itself was lost. As for Indians, their right to exist was no sooner accorded them than they were confined to reservations. These are the vicissitudes of a logic of difference. Racism does not exist so long as the other remains Other, so long as the Stranger remains foreign. It comes into existence when the other becomes merely different - that is to say, dangerously similar. This is the moment when the inclination to keep the other at a distance comes into being.

As soon as realized that I was treating MPD clients, I read the few existing books on the condition, attended a workshop at the Justice Institute, and used some sexual abuse prevention money to organize a workshop where therapists could exchange information and educate each other about dissociation. There, I learnt something that I found really shocking. Many people suffering from MPD had been severely abused throughout their childhood years by organized groups, including Satanic and other "dark-side” religious cults. Moreover, quite a few of them were still involved in those groups, although they were not aware of their involvement, because it was other "personalities"—dissociated parts of them—who went off to the groups’ rituals. I was skeptical, to say the least.

We experience specific traumas that affect us profoundly. And we are living amidst institutional standards, family systems and normative practices that perpetuate sexual violence, segregation and domination. A host of macro and micro-aggressions punish sexual identities and experiences outside a norm that almost no one fits inside. Neglect of our sexuality is also vigorously enforced. Most children are born into a world that disregards their sexuality and admonishes or exploits its expression. Adults typically have their sexual experiences rationed to occasional and unsatisfying exchanges. It is well past time we recognize that this neglect in itself is traumatizing. By working and playing to transform our personal neurobiology, we also look to understand and transform the social context.

Communication is often described in overly intellectual terms that take its role as information exchange a bit too seriously. On such views, to have one’s offer of public information unfairly rejected is to be harmed in some special, epistemic way as a knower. The systems of injustice that show up in our communicative interactions are then frequently treated as a special ideological kind of injustice, rooted in a belief system that stands apart from or even behind other systems of injustice. But another possibility is that communication is simply a kind of action, and thus that the way we act in conversation is largely governed by the exact same forces, norms, and incentives that explain everything else we do. Elites capture our conversations, then for largely the same reasons and in the same ways, they capture everything else.

The social system of capital separates most people from the conditions of existence. This compels the vast majority to accept the mediations of work and commodity consumption in order to maintain a minimal existence at the expense of their lives, desires and dreams, of their individuality. The artificial economic scarcity imposed by capital leads to a competition that is often promoted in the United States as the basis of "individualism" in spite of the fact that it creates nearly identical mediocre existences in which life is subsumed in survival... If all individuals are indeed to be free to create their lives and relations as they desire, it is necessary to create a world in which equality of access to the means and conditions of existence is reality. This requires the total destruction of economy—the end of property, commodity exchange and work. Thus we see that the generalized realization of individual freedom goes hand-in-hands with the best aspects of the anarcho-communist ideal and can only be achieved through a revolutionary transformation.

The Proofs Human society has devised a system of proofs or tests that people must pass before they can participate in many aspects of commercial exchange and social interaction. Until they can prove that they are who they say they are, and until that identity is tied to a record of on-time payments, property ownership, and other forms of trustworthy behavior, they are often excluded—from getting bank accounts, from accessing credit, from being able to vote, from anything other than prepaid telephone or electricity. It’s why one of the biggest opportunities for this technology to address the problem of global financial inclusion is that it might help people come up with these proofs. In a nutshell, the goal can be defined as proving who I am, what I do, and what I own. Companies and institutions habitually ask questions—about identity, about reputation, and about assets—before engaging with someone as an employee or business partner. A business that’s unable to develop a reliable picture of a person’s identity, reputation, and assets faces uncertainty. Would you hire or loan money to a person about whom you knew nothing? It is riskier to deal with such people, which in turn means they must pay marked-up prices to access all sorts of financial services. They pay higher rates on a loan or are forced by a pawnshop to accept a steep discount on their pawned belongings in return for credit. Unable to get bank accounts or credit cards, they cash checks at a steep discount from the face value, pay high fees on money orders, and pay cash for everything while the rest of us enjoy twenty-five days interest free on our credit cards. It’s expensive to be poor, which means it’s a self-perpetuating state of being. Sometimes the service providers’ caution is dictated by regulation or compliance rules more than the unwillingness of the banker or trader to enter a deal—in the United States and other developed countries, banks are required to hold more capital against loans deemed to be of poor quality, for example. But many other times the driving factor is just fear of the unknown. Either way, anything that adds transparency to the multi-faceted picture of people’s lives should help institutions lower the cost of financing and insuring them.

As I became older, I was given many masks to wear. I could be a laborer laying railroad tracks across the continent, with long hair in a queue to be pulled by pranksters; a gardener trimming the shrubs while secretly planting a bomb; a saboteur before the day of infamy at Pearl Harbor, signaling the Imperial Fleet; a kamikaze pilot donning his headband somberly, screaming 'Banzai' on my way to my death; a peasant with a broad-brimmed straw hat in a rice paddy on the other side of the world, stooped over to toil in the water; an obedient servant in the parlor, a houseboy too dignified for my own good; a washerman in the basement laundry, removing stains using an ancient secret; a tyrant intent on imposing my despotism on the democratic world, opposed by the free and the brave; a party cadre alongside many others, all of us clad in coordinated Mao jackets; a sniper camouflaged in the trees of the jungle, training my gunsights on G.I. Joe; a child running with a body burning from napalm, captured in an unforgettable photo; an enemy shot in the head or slaughtered by the villageful; one of the grooms in a mass wedding of couples, having met my mate the day before through our cult leader; an orphan in the last airlift out of a collapsed capital, ready to be adopted into the good life; a black belt martial artist breaking cinderblocks with his head, in an advertisement for Ginsu brand knives with the slogan 'but wait--there's more' as the commercial segued to show another free gift; a chef serving up dog stew, a trick on the unsuspecting diner; a bad driver swerving into the next lane, exactly as could be expected; a horny exchange student here for a year, eager to date the blonde cheerleader; a tourist visiting, clicking away with his camera, posing my family in front of the monuments and statues; a ping pong champion, wearing white tube socks pulled up too high and batting the ball with a wicked spin; a violin prodigy impressing the audience at Carnegie Hall, before taking a polite bow; a teen computer scientist, ready to make millions on an initial public offering before the company stock crashes; a gangster in sunglasses and a tight suit, embroiled in a turf war with the Sicilian mob; an urban greengrocer selling lunch by the pound, rudely returning change over the counter to the black patrons; a businessman with a briefcase of cash bribing a congressman, a corrupting influence on the electoral process; a salaryman on my way to work, crammed into the commuter train and loyal to the company; a shady doctor, trained in a foreign tradition with anatomical diagrams of the human body mapping the flow of life energy through a multitude of colored points; a calculus graduate student with thick glasses and a bad haircut, serving as a teaching assistant with an incomprehensible accent, scribbling on the chalkboard; an automobile enthusiast who customizes an imported car with a supercharged engine and Japanese decals in the rear window, cruising the boulevard looking for a drag race; a illegal alien crowded into the cargo hold of a smuggler's ship, defying death only to crowd into a New York City tenement and work as a slave in a sweatshop. My mother and my girl cousins were Madame Butterfly from the mail order bride catalog, dying in their service to the masculinity of the West, and the dragon lady in a kimono, taking vengeance for her sisters. They became the television newscaster, look-alikes with their flawlessly permed hair. Through these indelible images, I grew up. But when I looked in the mirror, I could not believe my own reflection because it was not like what I saw around me. Over the years, the world opened up. It has become a dizzying kaleidoscope of cultural fragments, arranged and rearranged without plan or order.

But as people become anxious to be accepted by the group, their personal values and behaviors are exchanged for more negative ones. We can too easily become more intense, abusive, fundamentalist, fanatical—behaviors strange to our former selves, born out of our intense need to belong. This may be one explanation for why the Internet, which gave us the possibility of self-organizing, is devolving into a medium of hate and persecution, where trolls6 claiming a certain identity go to great efforts to harass, threaten, and destroy those different from themselves. The Internet, as a fundamental means for self-organizing, can’t help but breed this type of negative, separatist behavior. Tweets and texts spawn instant reactions; back and forth exchanges of only a few words quickly degenerate into comments that push us apart. Listening, reflecting, exchanging ideas with respect—gone. But this is far less problematic than the way the Internet has intensified the language of threat and hate. People no longer hide behind anonymity as they spew hatred, abominations, and lurid death threats at people they don’t even know and those that they do. Trolls, who use social media to issue obscene threats and also organize others to deluge a person with hateful tweets and emails, are so great a problem for people who come into public view that some go off Twitter, change their physical appearance, or move in order to protect their children.7 Reporters admit that they refuse to publish about certain issues because they fear the blowback from trolls.

The First Amendment protects our freedom of speech, freedom of the press, the right to practice religion, to peacefully assemble, and the right to petition the government. This is true tolerance as defined by our founding documents. This is the right of all American citizens. Does the right of free speech end on college campuses of higher learning? Does it end when you step into a designated "safe space" at your local university? Does it end if your choice of words is construed to be a "trigger warning" when you walk into a classroom? The answer obviously should be no. Unfortunately, the answer today on most college campuses is yes. And take this warning seriously: it won't end there. The commentator Andrew Sullivan has noted the student anti-free-speech movement "manifests itself . . . almost as a religion". He continues: "It posits a classic orthodoxy through which all of human experience is explained--and through which all speech must be filtered. Its version of original sin is the power of some identity groups over others. To overcome this sin, you need first to confess, i.e., "check your privilege", and subsequently live your life and order your thoughts in a way that keeps this sin at bay. This sin goes so deep into your psyche, especially if you are white or male or straight, that a profound conversion is required. It operates as a religion in one other critical dimension: If you happen to see the world in a different way, if you're a liberal or libertarian or even, gasp, a conservative, if you believe that a university is a place where any idea, however loathsome, can be debated and refuted, you are not just wrong, you are immoral . . . your heresy is a direct threat to others, and therefore needs to be extinguished. You can't reason with heresy. You have to ban it". Ironically, Christians, and others committed to the free expression of ideas, are the ones who are often accused of trying to force our beliefs on others. But that's not the case. Because we believe in objective truth, we believe reason and a robust exchange of ideas, with good, healthy debate can guide us to the truth. It is the radical Left that denies objective truth and therefore always relies on forced compliance and fascist tactics.

Year after year, they are joined by a new age group from Germany’s youth, totally educated in accordance with National Socialist principles, forged together by the ideas of our Volksgemeinschaft, and willing to move against anyone who should dare to sin against our fight for freedom. And just as in the time of the party’s struggle for power, our female party comrades, our German women and girls, were the most reliable supports of the movement, so now again the multitude of our women and girls form the strongest element in the struggle for the preservation of our Volk. After all, thank God, not only the Jews in London and New York but also those in Moscow made clear what fate might be in store for the German Volk. We are determined to be no less clear in our answer. This fight will not end with the planned annihilation of the Aryan but with the extermination of the Jew in Europe. Beyond this, thanks to this fight, our movement’s world of thought will become the common heritage of all people, even of our enemies. State after state will be forced, in the course of its fight against us, to apply National Socialist theories in waging this war that was provoked by them. And in so doing, it will become aware of the curse that the criminal work of Jewry has laid over all people, especially through this war. As our enemies thought in 1923 that the National Socialist Party was defeated for good and that I was finished with in the eyes of the German Volk because of my trial, so they actually helped National Socialist ideology to spread like wildfire through the entire German Volk and convey the essence of Jewry to so many million men, as we ourselves would never have been able to do under normal circumstances. In the same manner international Jewry, which instigated this new war, will find out that nation after nation engrosses itself more and more in this question to become finally aware of the great danger presented by this international problem. Above all, this war proves the irrefutable identity of plutocracy and Bolshevism, and the common ambition of all Jews to exploit nations and make them the slaves of their international guild of criminals. The same alliance we once faced as our common enemies in Germany, an alliance between the stock exchange in Frankfurt and the “Red Flag” in Berlin, now again exists between the Jewish banking houses in New York, the Jewishplutocratic class of leaders in London, and the Jews in the Kremlin in Moscow. Just as the German Volk successfully fought the Jewish enemy at home as a consequence of this realization and is now about to finish it off for good, the other nations will increasingly find themselves again in the course of this war. Together, they will make a stand against that race that is seeking to destroy all of them. Proclamation for the 23th anniversary of the N.S.D.A.P. (read by Hermann Esser) Fuhrer Headquarters, February 24, 1943

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Race history, such as Francis Parker Yockey’s Imperium or Alfred Rosenberg’s Myth of the Twentieth Century, has always rejected empirical research in exchange for a mythic vision. The world of verifiable facts becomes unimportant because a deeper vital truth lies underneath. As a form of universal history, Afrocentrism follows the same prophetic pattern. As one of its practitioners states, Afrocentrism “takes whatever data are available and squeezes enough truth from them as circumstances will allow” in order to bolster racial identity and self-esteem.85 In doing so, however, it has merely created an inverted image of Western racial pessimism, just as the multiculturalist mirrors the nihilistic precepts of Western cultural pessimism.

Language leads us to a thought which is no longer ours alone, to a thought which is presumptively universal, though this is never the universality of a pure concept which would be identical for every mind. It is rather the call which a situated thought addresses to other thoughts, equally situated, and each one responds to the call with its own resources... When a writer is no longer capable of thus founding a new universality and of taking the risk of communicating, he has outlived his time. It seems to me that we can also say of other institutions that they have ceased to live when they show themselves incapable of carrying on a poetry of human relations—that is, the call of each individual freedom to all the others... The linguistic relations among men should help us understand the more general order of symbolic relations and of institutions, which assure the exchange not only of thoughts but of all types of values, the co-existence of men within a culture and, beyond it, within a single history...Our life is essentially universal.

Browness is a liminal legal, political, and cultural space that US Latinas and Latinos have inhabited since the US-Mexico War and the Treaty of Guadalupe-Hidalgo of 1848. In exchange for the benefits of land (nearly half of a Mexico), the Treaty of Guadalupe-Hidalgo reluctantly granted US citizenship to former Mexicans, and with it, an implied "whiteness." At the same time however, through legal and social convention ever since, the United States has denied full and equal membership to Latinas/os within the American polity. We have been wanted for our land and labor, while at the same time rejected for our cultural and ethnic difference. When economic times get tough, we become the disposable "illegal alien," and are scapegoated and deported. We are wanted and unwanted. Necessary, yet despised. We are Brown.

To a remarkable degree, the experiment had worked: In exchange for giving up some elements of their sovereignty, the European Union’s member states had enjoyed a measure of peace and widespread prosperity perhaps unmatched by any collection of people in human history. But national identities—the distinctions of language, culture, history, and levels of economic development—were stubborn things. And as the economic crisis worsened, all those differences the good times had papered over started coming to the fore. How prepared were citizens in Europe’s wealthier, more efficient nations to take on a neighboring country’s obligations or to see their tax dollars redistributed to those outside their borders? Would citizens of countries in economic distress accept sacrifices imposed on them by distant officials with whom they felt no affinity and over whom they had little or no power? As the debate about Greece heated up, public discussions inside some of the original E.U. countries, like Germany, France, and the Netherlands, would sometimes veer beyond disapproval of the Greek government’s policies and venture into a broader indictment of the Greek people—how they were more casual about work or how they tolerated corruption and considered basic responsibilities like paying one’s taxes to be merely optional. Or, as I’d overhear one E.U. official of undetermined origin tell another while I was washing my hands in a G8 summit lavatory: “They don’t think like us.

This is Radical Exoticism: the rule governing the world. It is not a law, for the law is the universal principle of understanding, the regulated interplay of differences, moral, political and economic rationality. It is a rule - and, like all rules, implies an arbitrary predestination. Consider languages, none of which is reducible to any other. Languages are predestined, each according to its own rules, its own arbitrary determinants, its own implacable logic. Each obeys the laws of communication and exchange, certainly, but at the same time it answers to an indestructible internal coherence; a language as such is, and must forever remain, fundamentally untranslatable into any other language. This explains why all languages are so 'beautiful' - precisely because they are foreign to one another. A law is never ineluctable: it is a concept, founded upon a consensus. A rule, by contrast, is indeed ineluctable, because it is not a concept but a form that orders a game. Seduction illustrates this well. Eros is love - the force of attraction, of fusion, of conjunction. Seduction is the far more radical figure of disjunction, distraction, illusion and diversion, a figure that alters essence and meaning, alters identity and the subject. And, contrary to common belief, entropy is on the side not of universal disjunction but of conjunction and fusion, of love and understanding - on the side of the proper use of differences. Seduction - exoticism - is an excess of the other, of otherness, the vertiginous appeal of what is 'more different than different' : this is what is irreducible - and this is the true source of energy. In this predestined world of the Other, everything comes from elsewhere - happy or unhappy events, illnesses, even thoughts themselves. All imperatives flow from the non-human - from gods, beasts, spirits, magic. This is a universe of fatality, not of psychology. According to Julia Kristeva we become estranged from ourselves by internalizing the other, and this estrangement from ourselves takes the form - among others - of the unconscious. But in the world of fatality the unconscious does not exist. There is no universal form of the unconscious, as psychoanalysis claims, and the only alternative to unconscious repression is fatality - the imputation of everything to a completely nonhuman agency, an agency which is external to the human and delivers us from it.

Only with our modern civilization did we find ourselves forcibly inducted into this individual existence. Of course, we fight to retain this 'inalienable' right, and we are naturally driven to win it and defend it at all costs. We demand this freedom, this autonomy, as a fundamental human right and, at the same time, we are crippled by the responsibility that ends up making us detest ourselves as such. This is what resounds in the complaint of Job. God asks too much: ''What is man, that thou shouldest magnify him? And that thou shouldest set thy heart upon him? And that thou shouldest visit him every morning, and try him every moment? How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? ' This leaves us subject to a contradictory twofold requirement: to seek an identity by all possible means - by hounding the identities of others or by exploring the networks - and to slough off identity in every possible way, as though it were a burden or a disguise. It is as though liberty and individuality, from having been a 'natural' state in which one may act freely, had become artificial states, a kind of moral imperative, whose implacable decree makes us hostages to our identities and our own wills. This is a very particular case of Stockholm Syndrome, since we are here both the terrorist and the hostage. Now, the hostage is by definition the unexchangeable, accursed object you cannot be rid of because you don't know what to do with it. The situation is the same for the subject: as hostage to himself, he doesn't know how to exchange himself or be rid of himself.

We want to be mentally, physically, and spiritually fit. We don't want to be well, we want to be fit.

Your mind, body, and spirit are one in relationship, just like the Father, Son, and Holy Spirit. Your mind, body, and spirit work in relation to one another. If one part is unfit, they all struggle. It's a fact.

God never comes to you in a formula, and he never will. You know why? He respects and loves you too much to talk to you that way. He's creative in how he talks. He's mysterious.

stubborn as our identity is, the concept of a single person extending from birth to death was always just a useful approximation. The person you are right now is not exactly the same as the person you were a year ago, or even a second ago. Your atoms are in slightly different locations, and some of your atoms might have been exchanged for new ones. (If you’re eating while reading, you might have more atoms now than you had a moment ago.) If we wanted to be more precise than usual, rather than talking about “you,” we should talk about “you at 5:00 p.m.,” “you at 5:01 p.m.,” and so on.

The picture before us is as of a river. Stand on its banks, and contemplate the flow of waters. A minute passes, and another. Is it the same stream still? Yes. But is it the same water? No. The liquid mass that passed you a few seconds ago fills now another section of the channel; new water has displaced it, or if you please, replaced it; water instead of water. And so hour by hour, and year by year, and century by century, the process holds; one stream, other waters-living, not stagnant, because always in the great identity there is perpetual exchange. Grace takes the place of grace [and love takes the place of love]; ever new, ever old, ever the same, ever fresh and young, for hour by hour, for year by year, through Christ.

The LORD forbid that I would reach out with my hand against the LORD’s anointed!” (1 Sam. 26:9–11 NASB). That’s brave; that’s faith. And that’s smart. David knows his identity. He doesn’t need to manipulate things to make his identity sure.

Today, listening to some of the populist leaders we now have, I am reminded of the 1930’s, when some democracies collapsed into dictatorships seemingly overnight. By turning the people into a category of exclusion-threatened on all sides by enemies, internal and external-the term was emptied of meaning. We see it happening again now in rallies where populist leaders excite and harangue crowds, channeling their resentments and hatreds against imagined enemies to distract from real problems. In the name of the people, populism denies the proper participation of those who belong to the people, allowing a particular group to appoint itself the true interpreter of popular feeling. A people ceases to be a people and becomes an inert mass manipulated by a party or demagogue. Dictatorships almost always begin this way: sowing fear in the hearts of the people, then offering to defend them from the object of their fear in exchange for denying them the power to determine their own future. For example, a fantasy of national-populism in countries with Christian majorities is its defense of ‘Christian civilizations’ from perceived enemies, whether Islam, Jews, the European Union, or the United Nations. The defense appeals to those who are often no longer religious but who regard their nation’s inheritance as a kind of identity. Their fears and loss of identity have increased at the same time as attendance at churches has declined. The loss of relationship with God and a loss of a sense of universal fraternity have contributed to this sense of isolation and fear of the future. Thus irreligious or superficially religious people vote for populists to protect their religious identity, unconcerned that fear and hatred of the other cannot be reconciled with the Gospel.

To a remarkable degree, the experiment had worked: In exchange for giving up some elements of their sovereignty, the European Union’s member states had enjoyed a measure of peace and widespread prosperity perhaps unmatched by any collection of people in human history. But national identities—the distinctions of language, culture, history, and levels of economic development—were stubborn things. And as the economic crisis worsened, all those differences the good times had papered over started coming to the fore. How prepared were citizens in Europe’s wealthier, more efficient nations to take on a neighboring country’s obligations or to see their tax dollars redistributed to those outside their borders? Would citizens of countries in economic distress accept sacrifices imposed on them by distant officials with whom they felt no affinity and over whom they had little or no power? As the debate about Greece heated up, public discussions inside some of the original E.U. countries, like Germany, France, and the Netherlands, would sometimes veer beyond disapproval of the Greek government’s policies and venture into a broader indictment of the Greek people—how they were more casual about work or how they tolerated corruption and considered basic responsibilities like paying one’s taxes to be merely optional. Or, as I’d overhear one E.U. official of undetermined origin tell another while I was washing my hands in a G8 summit lavatory: “They don’t think like us.” Leaders like Merkel and Sarkozy were too invested in European unity to traffic in such stereotypes, but their politics dictated that they proceed cautiously in agreeing to any rescue plan.

The conceptual auto-disaster. The volunteer panels were shown fake safety propaganda movies in which implausible accidents were staged. Far from eliciting a humorous or sardonic response from the audience, marked feelings of hostility were shown towards the film and medical support staff. Subsequent films of genuine accidents exerted a notably calming effect. From this and similar work it is clear that Freud’s classic distinction between the manifest and latent content of the inner world of the psyche now has to be applied to the outer world of reality. A dominant element in this reality is technology and its instrument, the machine. In most roles the machine assumes a benign or passive posture - telephone exchanges, engineering hardware, etc. The twentieth century has also given birth to a vast range of machines - computers, pilotless planes, thermonuclear weapons - where the latent identity of the machine is ambiguous even to the skilled investigator. An understanding of this identity can be found in a study of the automobile, which dominates the vectors of speed, aggression, violence and desire. In particular the automobile crash contains a crucial image of the machine as conceptualized psychopathology. Tests on a wide range of subjects indicate that the automobile, and in particular the automobile crash, provides a focus for the conceptualizing of a wide range of impulses involving the elements of psychopathology, sexuality and self-sacrifice.

The patronym secures its own rigidity, fixity, and universality within a set of kinship lines that designate wives and daughters as the sites of its self-perpetuation. In the patronymic naming of women, and in the exchange and extension of patronymic authority that is the event of marriage, the paternal law "performs" the identity and authority of the patronym. This performative power of the name, therefore, cannot be isolated from the paternal economy within which it operates, and the power-differential between the sexes that it institutes and serves.

The more time we spend immersed in the corporate-controlled-and-packaged world of television, the less time we have for the direct human exchanges through which cultural identity and values were traditionally expressed, reinforced, and updated.

The Hebrew prophet Isaiah gives us a picture of this engagement and transformation process when he writes about looking up to God, then into the self, and then outward to the other.2 It’s an amazing process that moves us from the false into the true and moves us to meaningful action in our true identity. The way for things to be unlocked in you and in your spirit is for you to pay attention. Pay attention to God. Pay attention to things in this world. We are so distracted that we are not paying attention to what’s really happening.

Moses really did make a mistake by moving to help his people without first asking God for wisdom. This real mistake had real consequences that cannot be denied or ignored. But this mistake did not steal Moses’s God-given identity and replace it with an identity of failure and shame. God’s appearance and words to Moses are restoring Moses to who he has always been—a friend and a deliverer of a nation.

Do you know why the Holy Spirit rushed upon him when he was anointed king? Because that was David’s identity. That’s the true David. The real David can kill lions and write poetry but only the true David is a shepherd-poet-warrior-king filled with the Spirit of God. In the same way, the real you can accomplish things. But the true you can do . . . well, you don’t even know. You have no idea. Whatever level you find yourself within this world, you can go higher. This

Here’s the amazing thing about this little passage of Scripture: when David is anointed king, the Hebrew Scripture says, “The Spirit of the LORD rushed upon David from that day forward” (1 Sam. 16:13 ESV). Did you catch when the Holy Spirit left David? Never. Do you know why the Holy Spirit rushed upon him when he was anointed king? Because that was David’s identity. That’s the true David. The real David can kill lions and write poetry but only the true David is a shepherd-poet-warrior-king filled with the Spirit of God. In the same way, the real you can accomplish things. But the true you can do . . . well, you don’t even know. You have no idea. Whatever level you find yourself within this world, you can go higher.

According to the Bible, if you sense from God that you are a healer of nations and you’re currently working at a gas station, you should start pursuing the skills to become someone who heals and who brings healing on a large scale. God only speaks to you in your true identity. That’s the only way he’ll ever talk to you. Stop coming to him in a false identity. He’s not talking to a false you. He’s always communicating to the unique, worthy, and loved true you. Can you hear him?

There, about four hundred men come to him. First Samuel 22:2 describes them as “those who were in distress or in debt or discontented” (NIV). These are the men he attracts. What an army! Why does he attract these kinds of people? Because David knows his own identity. He’s a man after God’s own heart, and when these discouraged men look at David, they see the very heart of God.

There, about four hundred men come to him. First Samuel 22:2 describes them as “those who were in distress or in debt or discontented” (NIV). These are the men he attracts. What an army! Why does he attract these kinds of people? Because David knows his own identity. He’s a man after God’s own heart, and when these discouraged men look at David, they see the very heart of God. David takes those four hundred people, and in about three years’ time, he’s leading an army of six hundred of some of the greatest warriors in Israel’s history. Who are they? Four hundred losers who are now six hundred of the very best. How does he do that? How does a twenty-something-year-old, in that amount of time, take four hundred disenfranchised farmers, shepherds, and God only knows what else and transform them into men so skilled at warfare that they’re listed by their identities and what they can do on the battlefield? They actually become known in Hebrew as the gibborim or the mightiest.

People are mostly afraid all the time. In fact, the number one exhortation in Scripture is, “Do not be afraid.” We can only become fearless as we follow God in our true identity and experience in real life the truth of God’s promises to us. Has David ever been in a place where he should have died and didn’t prior to this event? Yes, many times. David has learned experientially not to fear death. How do you learn not to fear death? By going into places where death is possible and experiencing God’s presence. Does anyone want to do that? No. Do we really trust God at that level? Not really. We want to self-protect and self-promote away the fear, which means we can never be fearless. David

Another facet of the forgiveness, grieving and healing process was the acknowledgement of my role as survivor. I did survive my childhood and adolescence. I am here now as an adult. I had the opportunity to exchange the identity of victim for one of survivor. I had lived a long time with victim glasses on and saw the world through those distorted lenses. “Poor me” was my cry. I believed my parents and others needed to change, if I was to be happy. As I entered my mid-twenties, I began to see this prescription wasn’t working. That was when I got new lenses and moved from the victim role to the survivor role, in which I did the bulk of my work to get a bridge built to the thriver role. This part of the journey takes the time it takes. It cannot be rushed. Patience and perseverance are necessary. Today, I wear thriver glasses most of the time. When there is high stress however, I may find myself reaching for the survivor or even victim glasses. My recovery is evident in that it happens less often, and I grab for my thriver lenses more quickly.

Pope John Paul II in 1981 issued an encyclical called Laborem exercens, or “Through Work.” He attacked the idea, fundamental to capitalism, that work was merely an exchange of money for labor. Work, he wrote, could not be reduced to the commodification of human beings. Workers were not impersonal instruments. They were not inanimate objects. Work was about more than wages and profit. It was essential to human dignity and self-fulfillment. It imparted a sense of purpose, empowerment, and identity. It allowed workers to bond with society and contribute to social harmony and cohesion.

Undoing their objectivization as goods to be bought and sold, therefore, required not only that captives escape the physical hold exerted on them by the forts, factories, and other coastal facilities used to incarcerate them but, more difficult still, that they reverse their own transformation into commodities, by returning to a web of social bonds that would tether them safely to the African landscape, within the fold of kinship and community. For most, as we have seen, distance made return to their home communities impossible. The market, they learned, made return to any form of social belonging impossible as well. If they managed to escape from the waterside forts and factories, their value resided not in their potential to join communities as slave laborers, wives, soldiers, or in some other capacity, but rather in their market price. For most, the power of the market made it impossible to return to their previous state, that of belonging to (being ‘owned’ by) a community—to being possessed, that is, of an identity as a subject. Rather, the strangers the runaways encountered shared the vision of the officials at Cape Coast Castle: the laws of the market made fellow human beings see it as their primary interest to own as commodities these escaped captives, rather than to connection them as social subjects. More often than not, then, captives escaped only to be sold again. As Snelgrave’s language articulates so clearly, the logic of the market meant that enslavement was a misfortune for which no buyer needed to feel the burden of accountability. Indeed, according to the mercantile logic in force, buyers (of whatever nationality) could not bear the weight of political accountability. Buying people who had no evidence social value was not a violation or an act of questionable morality but rather a keen and appropriate response to opportunity; for this was precisely what one was supposed to do in the market: create value by exchange, recycle someone else’s castoffs into objects of worth. Thus, then, did the market exert its power—through its language, its categories, its logic. The alchemy of the market derived from its effectiveness in producing a counterfeit representation; it had become plausible that human beings could be so completely drained of social value, so severed from the community, that their lives were no longer beyond price: they could be made freely available in exchange for currency. The market painted in colors sufficiently believable as to seem true the appalling notion that ‘a human being could fail to be a person.

At the Lord’s table, I surrender the hurts and hang-ups, the failed coping mechanisms that point to my striving. It’s where I confess sin, exchanging my old life for new. I remember all that Jesus has done for me.

It might sound strange to suggest that nations exert more influence on the self than, say, life partners or family. Your immediate family is typically the first direct influence on your existence and long-term partners might be the most consistently present, while the “nation” can feel far away. Many of us only engage with the nation when we read the news or vote, but today nations provide the context in which social groups like political parties, families, and professional and educational identities exist. Nation-states exert incredible influence over the context that shapes the operation of more intimate relationships and communities. They set the rules for the way we exchange goods and labor, the support new parents can expect to receive, the way we educate our kids, how much time we are allowed to spend away from work, and countless other aspects of our lives that affect our relationships. Nation-states provide the background

If nations are founded not in unity but in exchange, both exchange within a national territory whose boundaries are largely arbitrary, and exchange with cultures that are other to them in time and space, then those bugbears of Scottish cultural history - Lowland Scotland's adoption of the iconography of a Highland Celtic identity and the country's increasing 'Anglicisation' - can be read not as the signs of failed nationhood but as evidence of a nation which has grasped that its real resources are generated by its capacity for cultural export, translation and assimilation.

One of the most disturbing experiences I've had in my life has been to realize, again and again over the years, how impossible it is to speak to the heart, to the deep conscience of individuals who have exchanged their genuine personality for a group or ideological stereotype. [...] In the beginning, it's not really an exchange. The stereotype is adopted as a covering, a sign of identity, a password that facilitates the subject's integration into a social group and, by freeing them from their isolation, makes them feel even more human. Then the progressive identification with the group's values and objectives replaces direct perceptions and initial feelings with a schematic imitation of the group's behavior and mental traits, until concrete individuality, with all its irreducible mystery, disappears under the mask of collective identity. [...] The desensitization of the deep conscience corresponds, by contrast, to a hypersensitization of the surface, a fake susceptibility, a predisposition to feel offended or threatened by any little thing that opposes the will of the group.

And then there come the tears, the pain, the letting go of things once held so dear, so comfortable, so much a part of who you thought you were, and what defined you. Identity weakens. Divine Love is yearned for, a new feeling. The healing begins. Sexuality starts to be explored consciously as a way to share and exchange energy, as a way to elevate and expand, as a way to heal and release, as a way to trigger and evolve, as a way to express a deeper love and connect more parts of yourself together, designed to lead towards the sacred.

Andy and Devaj opted to don their masks while Oscar’s and my eyes were bound tightly by two pieces of black kerchiefs. Under no circumstances were we to peek behind our blindfolds, unless we decided to exchange the kerchiefs for our masks. No one was permitted to know the true identity of the participants as we explored the mysteries of each polygamous chamber. My

The history of the bagel suggests that Americans’ shifting, blended, multi-ethnic eating habits are signs neither of postmodern decadence, ethnic fragmentation, nor corporate hegemony. If we do not understand how a bagel could sometimes be Jewish, sometimes be “New York,” and sometimes be American, or why it is that Pakistanis now sell bagels to both Anglos and Tejanos in Houston, it is in part because we have too hastily assumed that our tendency to cross cultural boundaries in order to eat ethnic foods is a recent development—and a culinary symptom of all that has gone wrong with contemporary culture. It is not. The bagel tells a different kind of American tale. It high- lights ways that the production, exchange, marketing, and consumption of food have generated new identities—for foods and eaters alike.

Protons and neutrons interact strongly with each other because their building blocks do so. The exchange particles of the strong color interaction are called gluons. Instead of the one photon that is the carrier of the electromagnetic interaction, there are eight gluons for the strong interaction-for reasons beyond our present discussion. But let's remember that there is more than one carrier particle for this interaction. We already know that the photon is electrically neutral-it does not carry the charge to which it is coupled. It has to be neutral, since the electromagnetic interaction has only this one carrier particle. If it were not neutral, there would have to be another carrier particle with opposite charge, the antiphoton. Every elementary particle, after all, has its antiparticle. As noted, however, the antiparticle of the photon is identical with the photon itself; the photon is its own antiparticle. For the gluons, this is not the case. The gluons themselves carry the color charges to which they couple. Thus gluons, in contrast to photons, can interact directly with one another.

Mama Fina insisted on celebrating Julia's eighteenth birthday before she left the family home. She wanted to mark the occasion, not only because Julia had come of age but above all because her granddaughter was about to start life as part of a couple, and without getting married first. It wasn't a question of propriety as far as Mama Fina was concerned. She understood that the younger generation had made freedom in love their credo. But she was convinced that one's choice of partner was a fundamental decision that necessarily involved a change of identity. This change was not confined to a new name, as people were inclined to believe. It involved primarily a transformation in the personality of each partner. To become one with another through love required a process of reflection. And the ceremony, the vows, the preparations, the family gathering - all of it helped construct this new identity. From experience, Mama Fina believed that words exchanged at crucial moments of life worked in a mystical way, as shields against adversity or catalysts for doubt and difficulty. She would have liked Julia and Theo to have this time for reflection, not so they would have the opportunity to back out but so they could become grounded.

Online, we still can’t reliably establish one another’s identities or trust one another to transact and exchange money without validation from a third party like a bank or a government.

Suddenly, she blurted out, “You’re blind!” Which is true. Due to a sickness, he lost his sight when he was just a small child. With genuine tenderness, Father Gillick responded, “That’s not news to me.” But before he could say anything else, she quickly moved from shock to sadness, replying, “You don’t know what you look like.” That profound statement from such a young person caught Father Gillick off guard, and before he could comment she softly said, “You’re beautiful.” I’m deeply moved every time I think about that little exchange. It’s a very human story in which many of us can find our own story tucked inside. When it comes to recognizing the truth of our own identities, most of us experience a symbolic version of blindness that keeps us from seeing ourselves for who we really are.

Subjectivation is not a flowering of autonomy and freedom; it’s the end product of procedures that train an individual in compliance and docility. One accepts structuring codes in exchange for an internal psychic coherence. Becoming yourself is not a growth process but a surrender of possibilities that we learn to regard as egregious, unbecoming. “Being yourself” is inherently limiting. It is liberatory only in the sense of freeing one temporarily from existential doubts. (Not a small thing!) So the social order is protected not by preventing “self-expression” and identity formation but encouraging it as a way of forcing people to limit and discipline themselves — to take responsibility for building and cleaning their own cage.

In practice, though, the collaborative consumption paradigm merely supplants “more stuff”  with more exchanges, as we are encouraged to take every iota of spare capacity we can identity in our lives — any old clothes, unused equipment, any trips taken with free space in our vehicle, a couch not slept on, a garage not filled with junk — and turn it to account by finding a stranger to give, sell, or rent it to.